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Dissertations / Theses on the topic 'Taoism'
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1
Kleeman, Terry F. "Wenchang and the Viper the creation of a Chinese national god /." online access from Digital Dissertation Consortium access full-text, 1988. http://libweb.cityu.edu.hk/cgi-bin/er/db/ddcdiss.pl?8902157.
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Ting, On Ki. "Zuo wang si xiang de chong xuan xue quan shi /." View abstract or full-text, 2007. http://library.ust.hk/cgi/db/thesis.pl?HUMA%202007%20TING.
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曾達輝 and Tat-fai Tsang. "The Daoist Shangqing sect in the eastern Jin and southerndynasties period (317-589)." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1998. http://hub.hku.hk/bib/B31221762.
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Wong, Choi-kuen. "Ching Chung Taoist temple of Hong Kong Dao jiao Xianggang qing song guan /." Click to view the E-thesis via HKUTO, 1999. http://sunzi.lib.hku.hk/hkuto/record/B31952409.
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Chien, Hsia-Lan. "L'étude du mystère (xuanxue) : un mouvement philosophique taoïste pendant la période Wei-Jin (3e-5e siècles de notre ère)." Thesis, Paris, EPHE, 2015. http://www.theses.fr/2015EPHE5047.
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Le mouvement taoïste de l’époque Wei-Jin représente un tournant dans l’histoire de la philosophie chinoise. L’osmose entre le confucianisme et le taoïsme y revêt une signification historique. Les penseurs chinois ont toujours déduit la Voie du Ciel pour clarifier les conduites humaines. Cette forme philosophique a tiré leçon du modèle de la pensée taoïste. C’est aussi l’origine de l’appellation du néo-taoïsme de l’étude du Mystère de l’époque Wei-Jin. L’étude du Mystère de l’époque Wei-Jin a assumé les fondements philosophiques du taoïsme en créant la théorie de l’étude du Mystère en vue d’étudier la possibilité de l’osmose entre le confucianisme et le taoïsme pour dépasser l’opposition historique entre ces deux courants principaux de la philosophie chinoise. L’étude du Mystère a poursuivi le discours sur la cosmologie et l’ontologie jusqu’à la philosophie de la vie de Laozi, seulement le néo-taoïsme à la période Wei-Jin n’a pas puisé le concept de la totalité et le fondement sur l’univers et la vie du taoïsme. En effet, Laozi a pris conscience sur les principes de la vie, il a pour ainsi dire développé tout le système de philosophie du taoïsme, tandis que, en prenant l’étude du mystère comme forme d’expression, le néo-taoïsme serait une dérive du TaoïsmeXuanxue has been the product of the Taoist Movement for the period of Wei-Jin. On the decline of the Han dynasty, a kind of taoistic Confucianism was formed, that is to say, some scholars exhibited a certain independent quality in refusing the Confucian doctrine of the periodic appearance of sage, they did no more than repeat Taoism, except for combining it with Confucian ethics. Then the Taoist Movement appeared and gathered great strength in the Wei-Jin period (220-420). Neo-Taoism is the production of times which came along with the emergence of the Taoist Movement, an intellectual movement following the current of history throughout the development of Chinese philosophy: pre-Ch’in, then Confucianism, Neo-Taoism, Buddhist Idealism, Neo- Confucianism (Rationalism), as well as today’s philosophical trends. Primitive Taoism was revitalized after the profound political and intellectual crisis in the Han dynasty, that is to say, the breakdown of Confucian ritualism once borrowed by scholars as an official orthodox religious, philosophical and ethical practice used to explain it to the people and to silence opposition. During the period of Wei Jin, the study of the thought of Lao-Zhouang tended towards Naturalism and became embedded in the Chinese cultural mainstream, thus providing a background for intellectual renewal, a stepping stone for Neo-Taoism
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Kane, Virginia M. "Taoism and Contemporary Environmental Literature." Thesis, University of North Texas, 2001. https://digital.library.unt.edu/ark:/67531/metadc3047/.
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This thesis encompasses a survey of contemporary environmental literature (1970s to the present) as it relates to the tenets of Taoist literature, specifically the Chuang Tzu and the Tao te Ching. The thesis also presents and evaluates pertinent criticisms concerning the practice of relating modern environmental problems to ancient Chinese philosophy. The thesis contains a preface that describes the historic roots of Taoism as well as an explanation of the Chinese terminology in the paper. The environmental literature is divided into three major groups and discussed in the three chapters of the paper. The three groups include mainstream environmentalists, deep ecology, and ecofeminism.
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Wu, Chengquan. "Han mo Wei Jin Nan Bei chao dao jiao jie lü gui fan yan jiu /." Chengdu Shi : Sichuan chu ban ji tuan Ba Shu shu she, 2006. http://www.loc.gov/catdir/toc/chi0801/2008553894.html.
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Neswald, Sara. "Rhetorical voices in the neidan tradition : an interdisciplinary analysis of the Nüdan hebian (pref. 1906) compiled by He Longxiang (fl. 1900-1906)." Thesis, McGill University, 2007. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=102839.
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This dissertation explores the discursive voices present in a late Qing inner alchemy (neidan) compilation, the Nudan hebian. Inner alchemy is a meditation/visualization practice centered on purification of the physical body as the essential element in gaining physical immortality; therefore the physical body is of utmost importance. Yin-yang theory associates male with heaven and yang, and female with earth and yin. (Kunjue 1a) In neidan, both men and women must purge the earthly elements from their mind-body matrix to create a 'golden yang immortal's body' (Hutian xingli nudan shize 463a). This process can be accomplished by men through self-cultivation, but in mainstream Qing Daoism, women were limited by their gender, and could not attain complete mind-body purification without resort to outside assistance from the gods.The theoretical consequences of these limitations notwithstanding, many women practiced neidan and were thought to have reached the highest states of perfection. The symbolic processes through which this becomes possible are complex and often contradictory. Some Nudan hebian texts reveal many levels of discursive play, rendering new meanings for old symbols and revealing rifts and commonalities in the tradition. Exploration of these rifts and commonalities reveals important dilemmas and understandings operative in the particular socio-historical contexts in which they were drafted, and offers a gender-sensitive historical perspective on the development of neidan during the late Qing period.
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Simon, Scott 1965. "Economics of the Tao : social and economic dimensions of a Taoist monastery." Thesis, McGill University, 1994. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=68136.
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Most studies of monasticism have concentrated on the religious discourse of asceticism as a withdrawal from the secular world. Based on three months of field research in a Taoist monastery at a holy mountain in Wenzhou, China, however, this thesis describes the close relationship between the monastery and the local society and economy. Social and economic factors influence the decisions of individuals to become monks or nuns. Through networks of lay disciples, the monastery maintains close social links to society. Furthermore, the monastery is intricately tied to the economy as a provider of ritual and tourist services. It is hoped that this thesis will contribute to a better understanding of the place of religious institutions in rural Chinese society.
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Wong, Choi-kuen, and 黃彩娟. "Ching Chung Taoist temple of Hong Kong." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1999. http://hub.hku.hk/bib/B31952409.
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Valussi, Elena. "Beheading the red dragon a history of female inner alchemy in China /." Diss., Online version, 2002. http://ethos.bl.uk/OrderDetails.do?did=1&uin=uk.bl.ethos.398209.
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Li, Men-dik. "The unfolding and transformation of Daoism in Hong Kong Xianggang dao jiao de fa zhan yu tui bian yan jiu /." Click to view the E-thesis via HKUTO, 2007. http://sunzi.lib.hku.hk/HKUTO/record/B39558204.
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Andersen, Poul. "Taoist ritual texts and traditions with special reference to 'bugang', the cosmic dance." Online version, 1991. http://bibpurl.oclc.org/web/29968.
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Lochmann, Erin Megan. "THE ART OF NOTHINGNESS: DADA, TAOISM, AND ZEN." UKnowledge, 2011. http://uknowledge.uky.edu/art_etds/1.
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When examining the art, actions, and writings of Zurich Dadaists it becomes apparent that there is an affinity with Eastern thought, namely Taoism and Zen Buddhism. It cannot be said that Eastern thought directly influenced the artistic production of these Dadaists. However, the philosophy of Dada artists in Zurich mirrors that of Taoism and Zen so strongly that this connection cannot be ignored, although the Western art historical cannon has done just that. Exploring this connection offers a new perspective of Zurich Dada and encourages a reconsideration of the commonly applied label of nihilism to this group of Dadaists.
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Yu, Franklin. "Taoist retreat." Hong Kong : University of Hong Kong, 1995. http://sunzi.lib.hku.hk/hkuto/record.jsp?B25945956.
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陳振鴻 and Chun-hung Chan. "The conceptual relationship between Yizhuan and pre-Qin confucianism and daoism." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2000. http://hub.hku.hk/bib/B31223965.
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Chan, Chun-hung. "The conceptual relationship between Yizhuan and pre-Qin Confucianism and Daoism Yi Zhuan yu xian qin Ru Dao si xiang zhi guan xi /." Hong Kong : University of Hong Kong, 2000. http://sunzi.lib.hku.hk/hkuto/record.jsp?
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Eskildsen, Stephen Edward. "The beliefs and practices of early Chʻüan-chen Taoism." Thesis, University of British Columbia, 1989. http://hdl.handle.net/2429/28218.
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The following is an in depth analysis of the beliefs and practices of the Ch'uan-chen sect of religious Taoism during its early years (spanning roughly from 1160 to 1220 A.D.) under its founder, Wang Ch'ung-yang, and his direct disciples, Ma Tan-yang, T'an Ch'ang-chen, Liu Chang-sheng, Ch'iu Ch'ang-ch'un, Wang Yii-yang, Hao Kuang-ning and Sun Ch'ing-ching (who are commonly referred to as the Seven Perfected). In undergoing this analysis, an attempt is made to clear up the many serious misconceptions of modern scholarship while bringing to light various vital aspects of the sect that have been largely ignored.
The essential point that is made is that contrary to the widely held notion that the Ch'uan-chen sect was a highly syncretic movement (some scholars have maintained that it was originally not actually a sect of religious Taoism) that tried to reform religious Taoism by doing away with its various "magical" and "superstitious" elements (physiological techniques for long life, belief in miracles performed by Taoist holy men, Taoist rituals, exorcistic healing etc.), the Ch'uan-chen sect primarily emphasized various beliefs and practices that were unique to the Taoist religion, including those that have tended to be considered "magical" or "superstitious". While it is acknowledged that the Ch'uan-chen sect was indeed highly syncretic in spirit and that its central doctrines (such as the definition of "Immortal-hood" and the methods of "Perfection Cultivation" which are undergone in order to attain it) had come to differ considerably from those of religious Taoism in its earliest years, it is pointed out that these changes had all taken place within religious Taoism prior to the Ch'uan-chen sect and were the result of a long, evolutionary process that had been going on for centuries. Out of discretion for the lack of thorough knowledge concerning the various religious Taoist movements that preceeded the Ch'uan-chen sect, no definite statement is made concerning what the unique contribution of the Ch'uan-chen sect towards the doctrinal development of religious Taoism may have been. However, the suggestion is made that the sect may have emphasized the importance of intense ascetic training more than any preceeding religious Taoist movement.Arts, Faculty of
Asian Studies, Department of
Graduate
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Tang, Yun, and 汤云. "Free, resentment, and social criticism: a critical reflection on Daoism." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2013. http://hub.hku.hk/bib/B50567020.
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Stephens, Daniel J. "Realism, relativism, and Dao a look at language and normative social philosophy in Rorty and ancient China /." Thesis, Click to view the E-thesis via HKUTO, 2008. http://sunzi.lib.hku.hk/hkuto/record/B40988028.
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Tam, Ekman Pui-chuen. "The influence of Zen-Taoism on Thomas Merton's view of contemplation." Thesis, University of Ottawa (Canada), 2001. http://hdl.handle.net/10393/6327.
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This doctoral dissertation studies the relationship between the development of Merton's view of contemplation and Merton's extensive interest in and writings on Zen and classical Taoism. It aims to show that Merton's later view of contemplation is influenced by his appropriation of the teachings of Zen-Taoism. The opening chapter of the dissertation explores the origin, the extent, and the reasons for Merton's interest in Zen and classical Taoism. It explains how Merton's interest in Zen-Taoism grew enormously in the mid 1950s. Zen-Taoism became one of his chief areas of interest between 1959 and 1968, during the last ten years of his life. The second chapter analyzes the content of Merton's writing on classical Taoism, particularly The Way of Chuang Tzu. The chapter indicates that The Way of Chuang Tzu consists of 62 passages chosen from the standard version of the Chuang Tzu. Merton's version of the Chuang Tzu reflects his personal appropriation of the teachings of Master Chuang. The third chapter studies Merton's writings on Zen, including Mystics and Zen Masters, Zen and the Birds of Appetite, and a number of other essays. The chapter shows how Merton's understanding of Zen is informed by the writings of Suzuki, Hui-neng, and other Chinese Zen Masters of the Southern school. Chapter four begins to explore the development of Merton's understanding of contemplation. It investigates Merton's foundational knowledge of contemplation by attending to his references to the works of Etienne Gilson, Jacques Maritain, Thomas Aquinas, Augustine of Hippo, and John of the Cross. Chapter five examines Merton's early view of contemplation by studying mainly three pieces of his early works, which were written in between 1999 and 1958: What Is Contemplation?, Seeds of Contemplation, and The Ascent to Truth. Chapter six studies Merton's later writings on contemplation, which were written in between 1959 and 1968. These writings betray a substantially different way of understanding contemplation, one which contains a number of new emphases and elements not found in the early writings. Chapter seven further explores the scope of the influence of Zen-Taoism on Merton's later view of contemplation. It focuses on several areas of change in the later writings and investigates the extent to which those changes are influenced by Zen-Taoism. The last chapter of this dissertation evaluates Merton's later view of contemplation. It points out that Merton's later view of contemplation reflects a more ecumenical attitude. (Abstract shortened by UMI.)
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Lai, Victor Ming Hoi. "The influences of Taoism on postwar American abstract expressionism (1940s-1960s)." Thesis, Lancaster University, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.274225.
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Suen, Chung Keung Daniel, and 孫頌強. "Taoism in project management: a post-modernist approach or neo-classicism?" Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1998. http://hub.hku.hk/bib/B31251560.
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LaFerla, Nina. "Modernity and the mountain Daoism, its traditions, and the religious economy of the Reform Era, 1978-2008 /." View electronic thesis (PDF), 2009. http://dl.uncw.edu/etd/2009-1/laferlan/ninalaferla.pdf.
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Ely, Bonita. "Change and continuity : the influences of Taoist philosophy and cultural practices on contemporary art practice." Thesis, View thesis (Appendix 3 available at UWS Library for private study and research purposes only), 2009. http://handle.uws.edu.au:8081/1959.7/40805.
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The aim of this thesis is to identify in contemporary art practices the inflections that have either direct, or indirect origins in Taoism, the conceptual source of China’s principle indigenous, cultural practices. The thesis argues that the increasingly cross cultural qualities of contemporary art practice owe much to the West’s exposure to Taoism’s non-absolutist, non-humanist tropes, a cultural borrowing that has received slight attention despite its increasingly pervasive presence. This critical analysis is structured by Deleuze and Guattari’s theory of the rhizome as a metaphor for cultural influences that are pluralist permeations, rather than a linear hierachy. The thesis tracks discourse between the West and China from early contact to the present, tracing manifold aspects of Taoism’s modes of visual representation in Western art. Chinese gardens, Chinoiserie, calligraphy, and their coalescence in Chinese painting, are analysed to locate Taoist precepts familiar to the West, principally citing the Tao Te Ching by Lao Tzu, Taoism’s founder. Here Taoist philosophy, as synthesised in Western thought, is proven to be a source of identifiable innovations in contemporary art practice. For example, spatial articulation as a dominant element of expression in installation art is traced to Western artists’ exposure to the conceptualised spatiality of Sinocised artefacts. Taoist precepts are analysed in the Chinese tradition of improvising upon calligraphic characters as a key factor.This model is deployed using the skills set of studio-based research, to identify the experimental nature and degree of improvisation in Western artists’ adaptations of Taoist methods in innovative painting, then sculpture. Investigations of artworks are structured upon correlations between Deleuze’s theories of representation and Taoist theories of creativity. A thematic connection with Taoism located in contemporary art, namely, notions of continuity and change, assists this detailed unravelling of creative processes, aesthetics, metonymy and meaning derived from Taoism in global, contemporary art.
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Yu, Franklin, and 余烽立. "Taoist retreat." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1995. http://hub.hku.hk/bib/B31982803.
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Souza, Julia Garcia Vilaça de. "Zhuangzi: uma tradução comentada do segundo capítulo." Universidade de São Paulo, 2016. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-13102016-151251/.
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Esta dissertação é uma tradução comentada e contextualizada do segundo capítulo dos escritos atribuídos ao pensador chinês Zhuangzi. Vivendo em um período de crise política, econômica e social e em um momento de transformação, este pensador, como outros de sua época, se dedicou a buscar soluções para superar os conflitos e os sofrimentos existentes em contextos de crise e mudanças. Zhuangzi, desta maneira, considerou que a melhor solução para isso seria a libertação dos padrões determinados artificialmente. Segundo ele, os homens deveriam seguir um fluxo natural e imanente, vivendo, assim, de forma espontânea e livre de apegos. O capítulo traduzido neste trabalho é o principal texto dos escritos deste pensador, não apenas por apresentar um resumo dos temas tratados nos outros capítulos, mas também por abordar as discussões correntes no período em que foi escrito.This dissertation consists in a commented and contextualized translation of the second chapter of a text ascribed to the Chinese thinker Zhuangzi. Living in a period of political, economic and social crisis, and in a moment of change, this thinker, as other thinkers in his time, dedicated himself to find ways of solving the conflicts and suffering common in contexts of crisis. Thus, Zhuangzi considered that the best solution would be freedom from artificial patterns. He advocated that men should follow a natural and immanent course, and live in a detached and spontaneous way. The chapter which is translated in this dissertation is the most important text written by this thinker, not only for presenting a summary of topics covered in the other chapters, but also for addressing the ongoing discussions of the period in which he was writing.
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Wang, Ching-sze, and 王清思. "Deep Ecology and Taoism: A Taoist Perspective of Thoreau's Deep Ecological Consciousness." Thesis, 1998. http://ndltd.ncl.edu.tw/handle/60431572505005407162.
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碩士國立臺灣大學
外國語文學系研究所
86
Chapter one, "Deep Ecology," opens with a critical reexamination of the western world views which are thought to be responsible for our ecological crisis. I trace the history and the development of the deep ecology movement and focus on its key doctrines. Deep Ecology criticizes anthropocentrism that causes man's domination over and alienation from nature. Inspired by Chinese Taoism, some of the deep ecologists and environmental writers earnestly call for a holistic world view. A brief summary of the frequent references to the similarities between Deep Ecology and Taoism helps pave the way further and thorough investigation of the earth wisdom in Taoism. In chapter two, "Earth Wisdom in Taoism," I first discuss the parallels between Deep Ecology and Taoism and then understake to probe into the uniqueness of the Taoist man-nature relationship, which is holistic and dwell on Lao Tzu's and Chuang Tzu's attitudes toward nature. Detailed textual references help support my argument that Taoism stands for a true holism, where man and nature are not separated and are always one and the same. I will also expatiate on the anti-dualistic, anti-judgemental view of the Taoist anti-anthropocentrism. In addition, the often-quoted notions of wu wei and sheng-jen are also discussed to shed new light on the issue. Chapter three, "Thoreau's Deep Ecological Consciousness," examines Thoreau's Walden, The Maine Woods, and "Walking," from the deep ecological perspective. A detailed exploration into these texts finds that Thoreau expresses key notions of the deep ecology movement. His life of simplicity at the Walden Pond and his great concerns for the preservation of the wilderness, his disappointment with man's obsession with city lives and material enjoyment, his chagrin for man's alienation from nature--all these help rank him one of our contemporary deep ecologists. In Chapter four, "A Taoist Perspective of Thoreau's Deep Ecological Consciousness," I argue that the so-called "Thoreau's deep ecological consciousness" may be too easy a labeling. His stance toward nature is far too complex to be so simplified. Thoreau's stance toward nature is discussed under the three aspects: the influence of Emerson's transcendentalism, beatification and moralization of nature; Thoreau's love for nature as juxtaposed with with his hatred against society. A closer examination of the three features of Thoreau's stance toward nature reveals Thoreau's dualistic frame of thinking. Besides, the disclosure of his ambivalent feelings and a comparative study with Lao-Chuang Taoism lead to the conclusion that Thoreau inevitably suffers from the tension between nature and the human mind. However deep ecological he is, he can not escape his Western heritage: the man/nature, body/spirit dualism. In my conclusion, I argue that on the surface, Deep Ecology and Taoism bear similar traits. However, upon closer examination, the two systems of thoughts have deep structural traits. In the Western discourse, there is always the dualism between mind and body, man and nature, whereas Taoism embraces the true holism in which man and nature are rendered one and the same. Because of his Western heritage, Thoreau sees nature as the Other and is perennially caught in his desires to be one with nature and at the same time to keep his human mind integral. I think that Thoreau represents "man after the Fall of Eden," who has suffered from the separation between man and nature, whereas Lao Tzu and Chuang Tzu represent "man before the Fall of Eden," who do not suffer from such separation because the separation does not exist at all.
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Wang, Qing-Si, and 王清思. "Deep Ecology and Taoism: A Taoist Perspective of Thoreau's Deep Ecological Consciousness." Thesis, 1998. http://ndltd.ncl.edu.tw/handle/90823698364657430649.
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TSENG, HUANG Yin-ti, and 曾黃英娣. "Confucianism Taoism Relationship." Thesis, 2005. http://ndltd.ncl.edu.tw/handle/71017472780242547618.
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Hsu, Li-chang, and 許利彰. "Tang before Tang Dynasty Taoism policy and Taoism control system research." Thesis, 2010. http://ndltd.ncl.edu.tw/handle/07598858958183966881.
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"Warrior gods and the Song-Yuan transformation of daoism." 2011. http://library.cuhk.edu.hk/record=b5894507.
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Liu, Jingyu.Thesis (M.Phil.)--Chinese University of Hong Kong, 2011.
Includes bibliographical references (leaves 97-101).
Abstracts in English and Chinese; includes Chinese.
Introduction --- p.1
Chapter Chapter One --- The Prominence of Daoist Warrior Gods --- p.12
Chapter 1 --- Black Killer --- p.12
Chapter 2 --- Zhenwu --- p.19
Chapter 3 --- Marshal Deng Bowen --- p.29
Chapter 4 --- Marshal Wen Qiong --- p.32
Concluding Remarks --- p.34
Chapter Chapter Two --- The Cult of Marshal Wen in the Daoist Canon --- p.37
Chapter 1 --- Authorial Background --- p.37
Chapter 2 --- The Rites of Earth Spirits --- p.38
Chapter 3 --- "Hagiography of Grand Guardian Wen, Supreme Commander of the Earth Spirits" --- p.45
Chapter 4 --- The participation of Heavenly Master Daoism --- p.63
Concluding Remarks --- p.66
Conclusion --- p.68
Appendix --- p.72
"Hagiography of Grand Guardian Wen, Supreme Commander of the Earthly Spirits" --- p.72
地祗上將溫太保傳 --- p.84
"Addendum to the Hagiography of Grand Guardian Wen, Supreme Commander of the Earthly Spirits" --- p.91
溫太保傳補遺 --- p.94
Bibliography --- p.97
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lee, lung-mao, and 李隆楙. "A Study on the Taoist Scroll Painting of Zheng-Vi Taoism in Taiwan." Thesis, 2007. http://ndltd.ncl.edu.tw/handle/50082694193841627158.
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碩士輔仁大學
宗教學系
96
A Study on the Taoist Scroll Painting of Zheng-Vi Taoism in Taiwan Lung-mao Lee Abstract Among the popular traditional arts in Taiwan, there remains “religious art” concerning the believe custom. The religious art presented in ritual space, such as Taoist altar, is the scroll painting of gods which is indispensable for experts to practice the ceremony. In fact, the historical origin of the Taoist scroll painting was related to “朝元圖” and “水陸道場畫”, but on the other hand reveals its local tradition in different places. It is to say that the 閩 and 粵 traditions were passed down and developed in the Han society in Taiwan. The Taoist paintings have been painted by local popular artists or taoists themselves for two or three hundred years, and therefore they have their local style kept well in 閩 and 粵 traditions. These paintings have never been ruined by human beings like those in the Culture Revolution, so they keep developing their art and culture in their own land. They are valuable local traditions worth paying attention in the painting art of the Taoist altar. Due to the Taoist religious tradition, these delicate paintings on the Taoist altar（道壇畫）do not spread so widely as other popular arts. On the other hand, they are regarded as valuable treasures of cultural relics, mainly because they were burned after being old by Taoists according to the rule. That’s why the paintings of the Taoist altar are the rarest among the collections or in the research of cultural relics both of the public or the private, and are considered as treasures in the religious art. After courses like the religious cultures and Taoism, I noted that the studies on the occidental and Buddhist religious arts already have achievement, but on the Taoist art still need more effort. As a result, I found it necessary for instant investigation and research, in order to complete a valuable section in the history of the popular art. There are two parts in my research: one is studies on the records of history and the canons, the other one is the field-work and interview with the artists. On the aspect of the studies on religious tradition, these methods are for establishing the religious teachings（宗教義理）of the painting on the Taoist altar, and in turn the data can be the basis for the explanation of the paintings. This sort of iconographical analysis is based on the pass-on of the religious tradition, the rule of Taoist altar, and the Taoist teachings, in order to explain how the ceremony of Zheng-Vi Taoism（正一派） are different in rules in the weddings (so called “red ceremony”) and funerals (“white ceremony”), whose religious meanings are thankfulness/blessings and redemption/conversion. I will try to discuss briefly these two different rituals through Taoism and how the scroll-paintings are represented. Among these paintings, those of saints and gods concretize the invisible Dao（道） into visible image. For instance, the paintings of 三清, and the painting of 三官 (the sky, the earth, and the water), which symbolizes the universe in Taoism——the creation of the universe began from一炁and the becoming of the sky, the earth, and the water. Besides 三清, there are 玉皇 and 紫微on the altar, who lead the gods and stars; near by them there are paintings of the generals and four groups of gods(四府神尊). On the altar of redemption and conversion, there are 三清 and also the two gods of 救苦 and 普化, who have rows of ten statues of Yama-raja near-by to symbolize the suffering in the hell. We can interpret the true meaning of these paintings and statues through the religious teachings of Taoism, and explain the function of their symbols by means of other methods like iconography. On the aspect of the field-work, for Taiwan has preserved very good local tradition,where the artists develop their folk art according to what has passed on them. There are two kinds of arts for my interview with the artists: One is painted by Taoists themselves, which was an old tradition of the Taoist altars. There were painting-rules passed on, but this sort of paintings only remain a few in the present time. I will interview with Taoist Lee, an experienced Taoist in the northern Taiwan. He has a talent for painting, so he can paint by himself according to the tradition. This is a valuable case in the field-work. The art handed down in the family is more common. According to the investigation, I will pick up several representative Taoist artists or their heirs in the areas of the South, the North, and the Middle Taiwan. The main effort of the investigation is the formation of the tradition, like how they have been passed down or made, their characteristics in art-expression, and the difficulties they are facing in the status quo. These religious or Taoist arts haven’t been taken very seriously in the traditional arts, and moreover even today they are influenced by the opening of the Mainland, which is not only caused by the modernization but the impact of the great amount of arts with low prizes due to better printing technique before the coming of Mainland China. Anyhow, I hope my study will be completed smoothly with the help of Taoist artists, and become a good base for the analysis of this Taoist religious art.
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Lee, Chang-Yuan, and 李長遠. "Absorbing Taoism into Confucianism：Literati and Taoism in the Tang-Song Intellectual Transition." Thesis, 2015. http://ndltd.ncl.edu.tw/handle/42jmt4.
Full textAbstract:
博士國立臺灣大學
歷史學研究所
103
This dissertation attempts to delineate a more dynamic and convoluted history of the relation between Confucian and Taoist traditions in the transitional period from late Tang to early Song Dynasty. Intellectuals of medieval China generally recognized and appreciated the fusion of Confucian and Taoist traditions. In fact, Taoism wielded profound influence on their worldviews, political perspectives, and cultural lives. From mid-Tang Dynasty onwards, however, the relation between these two traditions was ready to shift. With the consciousness of subjectivity developed in the Confucianism Revival Movement, intellectuals such as Pi Rixiu began to advocate a stronger Confucianism oriented position, trying to establish it as the guiding principle of public affairs and delegate Taoism to private life. Nonetheless, his voice was of minority. The intellectual atmosphere in general stayed with a more tolerant one. From Five Dynasties to early Song period, intellectuals continued to accept the fusion of these two traditions. Taoism was prevalent in both public and private domains. Not only political discourses were under its guidance. Intellectuals embraced Taoist practices and ideals in their private lives. For those who are away from politics, the line between Confucianism and Taoism were even more thin and blurred. They didn’t identify themselves with, or confine their cultural upbringing within either side. On the opposite, the intellectual genealogies descending from those paramount figures—such as Chen Tuan, Chong Fang, and Ren Fenggu—in this period, whether they were located in south or north China, have all included Taoism in their pedagogy as a major part. Contrary to the popular impression that the intellectual history of Song Dynasty began with the request to recover the “pure and authentic Confucian spirit” it was in fact breed in the soil fertilized by both Taoist and Confucian traditions. When it came to the Emperor Renzong of Song’s reign, a significant shift took place. With Confucianism Revival Movement reaching its culmination, intellectuals of this period echoed Pi Rixiu’s position, requesting again the establishment of Confucian doctrines as the only proper principles under which the public world should be ordered. Fan Zhongyan was a prominent example. Arguing that Taoism should not be the guidance of social-political order, he demanded a political reformation based on only and solely Confucian ground. However, these endeavors do not mean that Taoism was ever since eradicated from the life of intellectuals. In fact, including Fan himself, many intellectuals continued to perform Taoist practices and aspired for Taoist ideals. Rather, the line between Confucianism and Taoism was drawn along that of “public” and “private.” Unlike their attack on it in political sphere, intellectuals of this period did not distinguish further Taoism from Confucianism on issues related to worldview and human nature. When Wang Anshi came to power in the second half of eleventh century, he did not exclude Taoism from politics. However, Taoist influence on politics eventually faded away. But, again, the triumph of Confucianism in public domain did not prevent intellectuals from drawing Taoist resources to explore other philosophical issues. For example, in Song Dynasty, Wang Anshi was the first person that offered a systematic theory about worldview and human nature, and his vision was still loaded with Taoist elements. Wang’s position later invited intensive and widespread debates on these philosophical issues, in which the relation between Confucianism and Taoism was once again focused. There were three major positions regarding this issue. Su Shi and Su Zhe brothers presented the first one. They held that these two traditions shared the same foundation, and had no intention to emphasize the subjectivity of Confucianism. The second position includes Shao Yong and Zhou Dunyi. Although they also inherited the long developed synthetic understanding of these two traditions, they diverted from Confucianism less than the first position. It is why they were later included in the genealogy of Neo-Confucianism. While Sima Guang, Zhang Zai, Cheng Hao, and Cheng Yi also drew intellectual resources from Taoism, they came to be much more critical towards it and believe that they are recovering the authentic spirit of Confucianism that has long lost. They represent the third position, which was most original and directly fostered the rise of Neo-Confucianism. In short, outlining the dynamic relation between Confucianism and Taoism, this dissertation expects to offer a more complicated picture of the intellectual history during the Tang-Song transitional period. In this regard, this dissertation also expects to make contribution to the current understanding of the prehistory of Neo-Confucianism.
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Chan, Hsiang-Yu, and 詹翔佑. "Snyder, Energy, and Taoism." Thesis, 2009. http://ndltd.ncl.edu.tw/handle/31551938759872506889.
Full textAbstract:
碩士淡江大學
英文學系碩士班
97
This thesis sets out as a continuance of the preceding studies on Gary Snyder’s works which center on the relationship between the flowing of tiny energies and food chains system. In Snyder’s point of view, the process is practiced while the energy is running and even one can capture it to be one’s own’s “tao.” The first chapter contours Snyderian food chains system based on his poems and digs out the moving energy within. In the food chains, everything supplies its own nutrition and also absorbs others’ and energy serves as the accelerant so as to make the whole system alive. Energy shifts itself from one to another and the power never quit transforming and delivering within the food chains. For exchanging, the content accomplishes the form and the power connects each object in the organization as well. The second chapter generates Snyderian initial power from each knot. In a sense, Snyder observes and performs his details and feels the running energy by Zen meditation in his daily life. He highlights the tiny energies that one perhaps ignores. The tiny power provides the fundamental energies for everything and Snyder streams them into his poems with sophisticated words. And one embarks on his/ her trajectory with the diminutive power and involves in nature, too. The third chapter further elucidates Snyder’s poems with “tao” idea. He assimilates the spiritual process and builds the bridge between energy and nature. “Tao” is digested from one’s understanding from nature if one is really merged with nature. Nature never disappears and paths always prevail as long as one/thing can recognize to be parted in the food chains. By inserting in the food chains system and retrieving the wee power around nature, Snyder develops his “tao.” We can understand Snyder’s “Taoism” by pondering his poems. The food chains are perchance multiplicity and complex but the energy never lets the structure lose its order. “Tao” comprehending comes from Snyder’s practices with nature and even one renews his/her “tao” with detail practices in daily life.
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Michael, Thomas. "The body, the world, and soteriology in early Daoism /." 2001. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:3006537.
Full text
37
"先天道在香港的蛻變與轉型: 論先天道對香港道教發展的重要性." 2005. http://library.cuhk.edu.hk/record=b5892467.
Full textAbstract:
李家駿."2005年8月".
論文(哲學碩士)--香港中文大學, 2005.
參考文獻(leaves 99-110).
"2005 nian 8 yue".
Abstracts in Chinese and English.
Li Jiajun.
Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2005.
Can kao wen xian (leaves 99-110).
論文摘要
目 錄
Chapter 第一章 --- 緒論 --- p.1
Chapter 一、 --- 研究課題背景 --- p.1
Chapter 二、 --- 有關先天道的學術硏究 --- p.8
Chapter 三、 --- 資料與方法 --- p.11
Chapter 第二章 --- 早期的先天道：其源起及其信徒的宗教生活 --- p.13
Chapter 一、 --- 清初政權對民間教派的看法 --- p.18
Chapter 二、 --- 早期先天道的源起及發展 --- p.21
Chapter 三、 --- 早期先天道文獻反映的宗教世界觀 --- p.27
Chapter 四、 --- 早期先天道文獻所反映的信徒宗教生活 --- p.32
Chapter 五、 --- 小結 --- p.38
Chapter 第三章 --- 由嶺南至香港：香港先天道的發展與轉型 --- p.39
Chapter 一、 --- 先天道在廣東隨展 --- p.39
Chapter 二、 --- 香港先天道的內部發展 --- p.54
Chapter 1. --- 藏霞精舍、九龍道德會龍慶堂與賓霞洞 --- p.57
Chapter 2. --- 仁祥別墅與大仁祥至和壇 --- p.62
Chapter 3. --- 圓玄學院 --- p.66
Chapter 三、 --- 香港先天道的宗教群體及其與香港社會人士的關係 --- p.70
Chapter 第四章 --- 先天道與香港道教發展 --- p.72
Chapter 一、 --- 先天道在二十世紀的發展：以台灣及東南亞爲例 --- p.73
Chapter 1. --- 以台灣爲例 --- p.73
Chapter 2. --- 以東南亞爲例 --- p.75
Chapter 二、 --- 香港先天道與孔教及佛教的關係 --- p.76
Chapter 三、 --- 早期幡港道教 --- p.80
Chapter 四、 --- 先天道與香港道教聯合會的成立 --- p.82
Chapter 五、 --- 小結 --- p.86
Chapter 第五章 --- 結語 --- p.88
附錄 --- p.92
參考書目 --- p.99
38
SHIH, CHIN-HSIN, and 施進興. "Business Management and Taoism Religion Spirit." Thesis, 2017. http://ndltd.ncl.edu.tw/handle/4jds7m.
Full textAbstract:
碩士國立暨南國際大學
管理學院經營管理碩士學位學程碩士在職專班
105
While more and more companies in Asia are using diverse management methods in their business, relatively few have incorporated the spirit of religion into their business management. However, it can be an effective method for a company to increase its performance, technical development, and even profits, giving the company an advantage over its competitors. This process and its results are worth exploring in more depth. This study makes use of a case study of Zuo Gang Steel Co. to show how, by incor-porating a religious spirit into its business, it was in fact able to improve not only corporate management, but also social responsibility and staff performance. Employees were more willing to accept challenges, leading to an increase in profits. Overall, this method of management resulted in greater benefit for the company.
39
"北朝關中道教與豪族之關係: 以道教造像碑為考察中心." 2006. http://library.cuhk.edu.hk/record=b5892878.
Full textAbstract:
劉景輝."2006年8月"
論文(哲學碩士)--香港中文大學, 2006.
參考文獻(leaves 117-129).
"2006 nian 8 yue"
Abstracts in Chinese and English.
Liu Jinghui.
Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2006.
Can kao wen xian (leaves 117-129).
Chapter 第一章 --- 緒論 --- p.01
Chapter 第1節 --- 硏究動機 --- p.01
Chapter 第2節 --- 前人硏究回顧 --- p.04
Chapter 第3節 --- 名詞定義 --- p.11
Chapter i. --- 關中 --- p.11
Chapter ii. --- 豪族 --- p.12
Chapter 第二章 --- 北朝關中道教信仰及造像興起之背景 --- p.15
Chapter 第1節 --- 關中地區之道教傳統及在北朝之發展：以奉道豪族爲論述中心… --- p.15
Chapter i. --- 上谷寇氏與道士寇謙之 --- p.16
Chapter ii. --- 京兆韋氏與樓觀道派 --- p.26
Chapter 第2節 --- 道士在民間之活動對道教興盛之作用 --- p.28
Chapter 第3節 --- 道教造像風氣興起之因素 --- p.33
Chapter i. --- 道教造像源流考 --- p.33
Chapter ii. --- 道教教義對造像活動之鼓勵 --- p.38
Chapter iii. --- 道教造像之實際功用 --- p.40
Chapter 第三章 --- 道教造像碑所見的關中奉道豪族 --- p.44
Chapter 第1節 --- 北地豪族 --- p.44
Chapter 第2節 --- 其他關中豪族 --- p.55
Chapter 第四章 --- 道教在地方社會的作用 --- p.68
Chapter 第1節 --- 道教與地方社會禮俗 --- p.68
Chapter i. --- 道教齋期與民間節慶 --- p.68
Chapter ii. --- 道教儀式在地方之實踐及對地方禮俗之影響 --- p.71
Chapter iii. --- 豪族對地方道教儀式之推動作用 --- p.75
Chapter 第2節 --- 道教信仰對地方社會整合之作用 --- p.78
Chapter 第五章 --- 關中奉道豪族與西魏北周「關隴集團」 --- p.85
Chapter 第1節 --- 「關隴集團」中的關中奉道豪族 --- p.86
Chapter 第2節 --- 道教與奉道豪族在皇權伸張之作用 --- p.93
Chapter i. --- 豪族對地方道教信仰之領導 --- p.93
Chapter ii. --- 道教對皇權在地方伸張之作用 --- p.98
Chapter iii. --- 帝皇受籙與皇權之關係 --- p.101
Chapter 第3節 --- 「關隴文化本位政策」中的道教成分考 --- p.105
Chapter 第六章 --- 結論 --- p.111
附錄 --- p.115
北朝關中豪族道教造像表 --- p.115
北朝道教造像碑所反映的關中奉道豪族分布圖 --- p.116
參考書目 --- p.117
40
Li, Sih-Jing, and 李思靜. "The Encounter of Western Fantasy and Eastern Taoism——A Consideration on the Taoism in The Earthsea Cycle." Thesis, 2008. http://ndltd.ncl.edu.tw/handle/ty48r7.
Full textAbstract:
碩士國立臺東大學
兒童文學研究所
97
In the field of Western Fantasy, Ursula K. Le Guin has created The Earthsea Cycle that contains philosophic depth with the style of unique Eastern Taoist thinking. Through the artistic skills and expressive ways of Fantasy, the supernatural marrow of Taoism is projected in the earthsea world. The main point of this paper is focused on the macroscopic vision of “Dao”, scrutinized from three perspectives, language creationism, the spirit of nature and non-interference with nature, and mythological thought. By exploring the vast state of the earthsea, the Taoism in this text is deliberated. This paper is composed of five chapters. Chapter One covers the motivation, the value of Taoist philosophy, the contour of the writer’s life, etc.. These are based as a map for going forward to the earthsea. Chapter Two takes language as the core thought. Starting from the relation between the creation of the world and language, it elaborates the truth and existence of life that ‘true name’ indicates. Chapter Three takes its narrative basis on the central value of Taoism “nature”. It probes into the essence of magic and the harmonious dialectical thinking showed in the text and analyze the ecological wisdom and the utopian hope appeared within. Chapter Four takes the viewpoint of mythical thought of Taoism. From which, it discusses the symbolic meaning of the role of dragon, deformed metaphor, and the life sight of “Eternal return”. Also, the sex consciousness and the strength of female unfold in the text are elaborated. Finally, this research affirms the strange imagination of Fantasy and the deep mystery of Taoism. Both of them shine mutually and emit brilliance to each other. Literature and philosophy present a harmonious intermixture in the world of Fantasy. It opens the ideological setup of The Earthsea Cycle as a teenagers’ novel, and molds the new model of Fantasy.
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"宋元時期道教鍊度文獻研究." 2013. http://library.cuhk.edu.hk/record=b5884246.
Full textAbstract:
祝逸雯."2013年9月".
"2013 nian 9 yue".
Thesis (Ph.D.)--Chinese University of Hong Kong, 2013.
Includes bibliographical references (leaves 183-205).
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Abstract in Chinese and English.
Zhu Yiwen.
42
"《淨明忠孝全書》硏究." 2002. http://library.cuhk.edu.hk/record=b6073839.
Full textAbstract:
郭武.論文(哲學博士)--香港中文大學, 2002.
參考文獻 (p. 231-247).
中英文摘要及目錄.
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Electronic reproduction. Ann Arbor, MI : ProQuest Information and Learning Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Mode of access: World Wide Web.
Guo Wu.
Zhong Ying wen zhai yao ji mu lu.
Lun wen (zhe xue bo shi)--Xianggang Zhong wen da xue, 2002.
Can kao wen xian (p. 231-247).
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"早期天師道過度儀式: 《上清黃書過度儀》研究." 2004. http://library.cuhk.edu.hk/record=b5891815.
Full textAbstract:
黃敬安."2004年6月".
論文(哲學碩士)--香港中文大學, 2004.
參考文獻 (leaves 105-111).
附中英文摘要.
"2004 nian 6 yue".
Huang Jing'an.
Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2004.
Can kao wen xian (leaves 105-111).
Fu Zhong Ying wen zhai yao.
Chapter 第一章 --- 緖論 --- p.1
Chapter 第一節 --- 早期天師道《黃書》硏究史 --- p.1
Chapter 第二節 --- 過往硏究的問題與不足 --- p.6
Chapter 第三節 --- 早期天師道儀式硏究 --- p.9
Chapter 第四節 --- 硏究對象與範圍 --- p.11
Chapter 第二章 --- 佛道論《黃書》 --- p.13
Chapter 第一節 --- 分析佛教對《黃書》的批評 --- p.13
Chapter 第二節 --- 上淸派貶抑《黃書》 --- p.22
Chapter 第三節 --- 天師道內部的回應 --- p.25
Chapter 第三章 --- 《上淸黃書過度儀》的結構分析 --- p.31
Chapter 第一節 --- 《上淸黃書過度儀》釋題 --- p.31
Chapter 第二節 --- 《上淸黃書過度儀》經文結構 --- p.35
Chapter 第四章 --- 《黃書》別稱 --- p.39
Chapter 第一節 --- 《黃書》考證 --- p.45
Chapter 第五章 --- 《上淸黃書過度儀》分析一：入靖與上章 --- p.53
Chapter 第一節 --- 入靖儀式 --- p.54
Chapter 第二節 --- 上章儀式 --- p.62
Chapter 第三節 --- 言功 --- p.73
Chapter 第六章 --- 《上淸黃書過度儀》分析二：九宮與躡紀 --- p.77
Chapter 第一節 --- 九宮 --- p.77
Chapter 第二節 --- 躡紀 --- p.90
Chapter 第二節 --- 還神 --- p.96
Chapter 第七章 --- 結語 --- p.98
Chapter 第一節 --- 非佛僧筆下的「淫行」 --- p.98
Chapter 第二節 --- 不僅是房中術 --- p.100
Chapter 第三節 --- 早期天師道傳統 --- p.103
參考書目 --- p.105
44
"北宋神霄道士林靈素與神霄運動." Thesis, 2006. http://library.cuhk.edu.hk/record=b6074324.
Full textAbstract:
Finally, the research sketches in more details about Lin Lingsu's background before he set his foot in Beijing; moreover, with referring to a few of compiled works of Taoist rituals, the text gives a terse but adequate description of his reformation of Taoist ritual contents. In conclusion, this thesis probes further into his status among Taoist rituals, and states that the Shenxiao Sect ritual has made a real impact on Lingbao Donghua Sect, which is closely linked with Lin Lingsu's birthplace, Wenzhou.On the basis of consulting the related academic results and methodologies achieved by Chinese and foreign scholars, the text widely garners materials of all kinds, which include Taoist literature, history records, anthology, notes, and local history as sources in addition to the three most basic and widely-circulated versions of Lin Lingsu's biography.
The research provides several insights into some of the issues that remain debatable to this day. To start with, it reveals that back in early Northern Song Dynasty in Sichuan area there prevailed a Thunder-God register, an affiliate of Celestial Masters' talismans and registers. Also in the discovery is that in anthologies and notes, composed in the same period, in the coastal region to the south of the Yangzi River there existed the depiction of Thunder Troop which was mentioned in the Taoist Canon. All these records show that Thunder Rites not only is the outcome of a distinctive, thunder-roaring climate in the southeast coast of China, but it is also characterized as being intricate, and most importantly it has long been filed in the officially-compiled Taoist Canon.
Then, the research gives a specific and clearer outline of Shenxiao Movement. In the external aspect, it has done an even more comprehensive investigation from different angles: the symbolic meaning that the establishment of Shenxiao Temples represents, the scale and geographical distribution. Internally, the text points out that the Shenxiao teachings has an almost inseparable connection with the Taoism's three traditions, Shangqing, Lingbao and Celestial Masters, in terms of personages, scriptures and rituals etc. What's more important is that Shenxiao teachings, intrinsically, has its ordination practice, scripture and ritual, which greatly qualify the sect as a denomination of the Taoist faith.
This thesis is a case study of Lin Lingsu (1076-1120), a Wenzhou native Taoist priest in Northern Song Dynasty. The text, aimed at the course of his life as well as the religious events, in which he was later involved in Bianjing, delves into the development of Taoism in Northern Song Dynasty---Shenxiao Movement in particular, launched by him during the periods of Zhenghe (1110-1118) and Xuanhe (1119-1125), the reign of Emperor Huizong---and hence the influence as the result of it. In other words, the research builds itself on a network connecting a single personage and time lengthways with events, space and other relevant personages breadthways. Thereafter, it goes further into some issues related with Taoism in Northern Song Dynasty and reevaluates a negative perspective of Lin Lingsu seen in Song History.
李麗涼.
論文(哲學博士)--香港中文大學, 2006.
參考文獻(p. 240-257).
Adviser: Chi Tim Lai.
Source: Dissertation Abstracts International, Volume: 68-02, Section: A, page: 0607.
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Electronic reproduction. [Ann Arbor, MI] : ProQuest Information and Learning, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Electronic reproduction. Ann Arbor, MI : ProQuest Information and Learning Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Abstracts in Chinese and English.
School code: 1307.
Lun wen (zhe xue bo shi)--Xianggang Zhong wen da xue, 2006.
Can kao wen xian (p. 240-257).
Li Liliang.
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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)
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heng, Lin i., and 林宜恒. "Application of Taoism Charm in the Art." Thesis, 2007. http://ndltd.ncl.edu.tw/handle/14767038548687868522.
Full textAbstract:
碩士國立屏東教育大學
視覺藝術學系碩士班
95
The main purpose of the essay is to study the effect of the Taoism Charm in Art and the relationship between them. The very core of the Taoism culture focuses on the natural spirit with the aim to explore the potential ability of human being. The biochemical principle, golden mean and other dialectic rules are the objective reflection to the natural, human society and the spirit world, which forms one kind of cultures worldwide. The outline of the Daoism charm is full of curiosity and magic and implicates unbelievably profound knowledge. Mystic phenomenon should be studied with the scientific and objective attitude, furthermore should be explored in the scientific way to achieve the essence in it. The essay made detailed investigation to the development of the Taoism and the creation of charms from the macro point. By preparing large amount of ancient materials and hearing the different views of experts, the author try to analyze and state what is the origin of charm. In the following, the culture background of the charms and its development is traced back and compiled. At last, the author states the impact that the charms bring to the modern art and lists a few typical case to analyze the role of the charms practically to demonstrate the close relationship between the charms and culture, even the modern art. Key word: Taoism, Charm, Art
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Hsing-ya, Cheng, and 鄭幸雅. "Viewpoints on Nature in Hsing and Taoism." Thesis, 1993. http://ndltd.ncl.edu.tw/handle/27550341841236028652.
Full textAbstract:
碩士淡江大學
中國文學研究所
81
The chater 1:The preface. Chapter 2: Theoretical Aspects of Hsing Explanation of Hsing system is mainly dealt with. Chapter 3: Co-relation of Hsing and Viewpoints on Nature The formation of viewpoints on Natuer in Hsing is oriented. Firstly, the principle of aesthetics implied from the theoretical aspects of Hsing is generally discussed. And then, the co-relation of Hsing and principle of aesthetics is described to show, in a sequence of the internal ideas of Hsing, the formation of view- points on Nature in Hsing, given its basic nature and exact meaning. Finally, the viewpoints on Nature in Hsing are clarified further, through the discrepancy and integrity of the performance of Arts and Nature. Chapter 4: Co-relation of the Viewpoints on Nature in Hsing and Taoism The analyses of the correspondence of the viewpoints on Nature in Hsing and Taoism are threefold. Firstly, the essence of Taoism is properly understood, and the Toaism -influenced Chinese aesthe- tical spirits are pointed out to rule the close relationship of Arts and philosophy in an artistic spirit of "Yoh"(遊, accessing in a random way). And then, on the ground that Arts and philosophy are mutually understandable, the correspondence of the viewpoints on Nature in Hsing and Taoism is deepiy analysed, with viewpoints on Nature in Hsing being affiliated to Taoism, by way of nihility and non-doing of subjectivity. Finally, under the precondition that the core of the Chinese culture falls on subjectivity and morality, the thesis will present by way of the argument that viewpoints on Nature in Hsing and Taoism are internally connected, and by way of the elaboration of the eventual care of the general and harmonized lives, the mutually penetrative philosophy and liberal arts, and therefore point out that Nature is philoso- phically- meaningful, which is generally required in literary arts. Chapter 5: Conclusion Basing on the above-mentioned, seven major points are concluded and exposed.
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Li, Richard W. "Ut pictura poesis: Keats, anamorphosis, and Taoism." Thesis, 1995. http://hdl.handle.net/2429/8851.
Full textAbstract:
The present dissertation proposes a fresh approach to Keats's
remarkable growth and development as a poet by assessing his works
in relation to four different but interrelated contexts: the
tradition of poetry as a "speaking picture," Lacanian
interpretations of that tradition, the related nature of classical
Chinese poetry, and parallels between Keatsian themes and Taoist
principles.
Chapter one seeks to assess Keats's poetry by articulating the
relationship between "ut pictura poesis" on the one hand, and
psychoanalysis and Taoist philosophy on the other. Chapter two
deals with the invisible ground of the sympathetic imagination.
Chapter three discusses Keats's philosophy of "negative capability"
with reference to the Taoist philosophy of the "Middle Path."
Chapter four compares Keats's Lamia to the Chinese legend The White
Snake. Chapter five concludes the work by showing how the poet
matures into "poethood" through an anamorphotic process of
developing from the imaginary to the symbolic.
The focus of this dissertation is on the pictorial and
sculptural qualities of Keats's poetry in comparison with many
poems in the Chinese and western traditions. Efforts have also been
made to combine psychoanalytical theory and Taoist philosophy and
poetics to shed light on the discussion. Even though the
dissertation seeks to assess Keats's poetry through an analogy with the plastic arts and to extend this assessment through conceptual
categories provided by psychoanalysis (with reference to the poet's
maturing into "poethood") and Taoist philosophy (with reference to
the poet's philosophy of "negative capability"), it does not assert
that Keats is a psychoanalyst nor does it claim that he is a
Taoist. Keats is mainly a poet dealing with human emotion, love,
beauty, truth, and imagination — a poet with "no self," a poet who
can be regarded as "the perfect man" (Tao Te Chinq, 18) in the
truest sense of a Taoist.
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FU-LU, HUANG, and 黃福祿. "Amulets Study of Fu Lu in Taoism." Thesis, 2018. http://ndltd.ncl.edu.tw/handle/9686m2.
Full textAbstract:
碩士玄奘大學
宗教與文化學系碩士在職專班
106
It is common that we use“Tao Fa Er Men”in altars of Taoism.“Tao”means that Taoist priests use the skills of instruments in dojo fields. And“Fa”means that Shiau Fa’sreligious ceremonies in altars. It’s most of Sects of Lu Shan, Pu An and Feng Yang. Tao and Fa are improved and developed with each other. There is no violation of Taoism’s purpose. There are four features, the principle part of Tao and Fa, are symbol, incantation, gesture and pace. We must be familiar with its specialty, knowledge and tip. Tao and Fa will keep the function of circulating the fate of yin and yang, if the three parts can link tightly. I investigate and classifythe history of schools of Fu Lu and amulets, and the analysis, specialty, function and usage of amulets to make discussion in this paper. “Hypothesize boldly, while prove it carefully”is the main thought in field investigation so we can avoid the usual blind spots and mistakes. To make sure that I canillustrate Tao and Fa precisely, I quote and use the ancient books and reference to discuss and analyze the topic. There are also totems of amulets, historical pictures and tables in each chapter. There are six chapters in this paper. The first chapter(introduction): the research purpose and motive and literature review and discussion. The second chapter: the meaning of the school of Fu Lu and the developing sequence of amulets in Taiwan’s Faism. The third chapter: the heritage and category of amulets. The fourth chapter: the structural analysis of amulets and methods to paint and apply them. The Fifth chapter: the validity of meditation and instruments of Taoism. The sixth chapter(conclusion): to illustrate how to cherish the meaning and worth of this culture, to find its rich deposits. I expound the theory and practice of“obeying Fa and execute Tao”equally. It is my purpose that with popularizing information, this paper can encourage people’s participation and make academia and all sects pay attention to the research of Fu Lu.
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"Ethics of the Daoist eschatological belief in the Six Dynasties: a study of the Taishang Dongyuan Shenzhou jing, chapter 1-10." 2000. http://library.cuhk.edu.hk/record=b6073318.
Full textAbstract:
Chow Wai-yin.Thesis (Ph.D.)--Chinese University of Hong Kong, 2000.
Includes bibliographical references (leave [243]-259).
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Mode of access: World Wide Web.
Abstracts in English and Chinese.