To see the other types of publications on this topic, follow the link: Taoism.
Journal articles on the topic 'Taoism'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Taoism.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Sun, Zhentao. "When Film Mediatizes Taoism, What Does It Bring to Taoism?" Religions 14, no. 3 (March 18, 2023): 414. http://dx.doi.org/10.3390/rel14030414.
Full textAbstract:
Although Taoism is no longer what it was in its prime, Taoist culture still has great spiritual value in the present day and is well worth promoting worldwide. Taoist cinema plays a powerful role in the mass communication of Taoism. Current academic research on Taoist cinema has focused on analyzing how it can make good use of Taoism but has neglected to explore what cinema brings to Taoism in the cinematization process. This paper focuses on this thesis by considering the themes of the importance of the cinematization of Taoism for Taoism, the cultural transformation in the cinematization of Taoism, and the appropriate way to include Taoism in Taoist films. This paper indicates that Taoist cinema has communicated Taoist ideology, religious rituals and aesthetic styles to a global audience through the audiovisual language, and it has built a bridge between Taoism and the general public. In the cinematization of Taoism, in order to reflect the communication environment, communication media and audience influence, Taoist films have highlighted visual spectacles, entertainment and popularization, thus making them better accepted by audiences and achieving the expected communication effect. This paper argues that Taoist films express the sacred and exert a religious influence on the viewer through content rather than transcendental style.
2
Bohara, Bhuban Bahadur, and Narendra Raj Paneru. "Exploring Axiological Beliefs in Taoism for Second Language Acquisition." Spandan 14, no. 1 (June 30, 2024): 1–8. https://doi.org/10.3126/spandan.v14i1.74857.
Full textAbstract:
Taoism, a major tradition from ancient Chinese thought, centers around the concept of "Tao" or "the Way," emphasizing harmony with nature and balance in life. Originating during the Zhou dynasty, Taoism is shaped by seminal texts such as the Tao Te Ching and Zhuangzi. While Western discourse often distinguishes Taoist philosophy (Daojia) and religion (Daojiao), this division contrasts with the holistic worldview of Taoists. Taoist axiology highlights values like balance through Yin-Yang dualism, ethical responsibility towards nature, non-attachment, and skepticism of manmade rules even in English/second language acquisition. The Taoist ethos advocates non-action governance, self-preservation, and the integration of humanity as part of, not superior to, nature. This article explores Taoist values and their relevance to modern contexts, highlighting their contributions to Chinese philosophy, culture, and practices such as Feng-shui, martial arts, traditional medicine, and even in second language learning. Taoism offers a timeless framework for achieving balance, ethical living, and sustainable coexistence.
3
Ding, Juncheng, and Xin Luo. "Exploring the reasons for the rise and fall of Taoism from the perspective of historical development: Taking several key periods as examples." SHS Web of Conferences 185 (2024): 02008. http://dx.doi.org/10.1051/shsconf/202418502008.
Full textAbstract:
The paper delves into the historical development of Taoism, analyzing its rise and fall across various Chinese dynasties. It begins with the Eastern Han dynasty, emphasizing Zhang Ling’s role in establishing Taoism as a significant religious force. The paper highlights the strategic expansion of Taoist influence under Zhang Lu in Sichuan. During the South North Dynasty, the focus shifts to Tao Hongjing’s efforts in integrating Taoist, Buddhist, and Confucian ideas, thereby creating a comprehensive deity system. The contributions of Ge Hong, especially in alchemy and the concept of ’inner alchemy’, are noted in the context of the Danding School. The peak of ancient Taoism is traced back to the Song and Yuan dynasties, underscoring the pivotal support of emperors and the roles of figures like Zhang Zhengsui and Zhang Jixian in promoting Taoism. However, the Ming and Qing dynasties saw Taoism’s decline due to the suppression of religious practices and its reduction to a mere cultural aspect for the royal family and aristocracy. The paper concludes by proposing a future path for Taoism, emphasizing the need for adaptation to modern society. It suggests that Taoism should lower barriers to entry and increase its relevance to contemporary life, learning from other religions like Christianity, to sustain its growth and significance in the modern era.
4
Zhan, Ding. "THE ORIGINS OF THE CHINESE TAO VOCAL CULTURE." Arts education and science 4, no. 37 (2023): 189–96. http://dx.doi.org/10.36871/hon.202304189.
Full textAbstract:
The relevance of the article is determined by the significance of Taoism, a phenomenon little studied in Chinese and Russian musicology, and the influence of its ideas on Chinese culture and musical art. Filling this gap seems important, since the comprehension of general Chinese musical and vocal-performing culture cannot be complete without a proper understanding of the specifics of Taoist music and its influence on the subsequent development of Chinese art. Over the centuries and historical conflicts, when opposing priorities clashed, most of the recorded Taoist melodies were lost and perished. The study of the partially preserved musical heritage of Taoist culture allows a deeper understanding of the cultural and artistic values of Taoism, as well as tracing their influence on modern Chinese musical culture. The purpose of the study is to substantiate the basis of the vocal culture of China as a musical implementation of the concept of Taoism. The object of the research is the musicological and performing specifics of Tao art. The subject of the research is the vocal culture of China perceived through the prism of Taoist musical traditions. To achieve these goals, the dissemination of the ideas of Taoism in the field of philosophical and aesthetic processes was investigated; the sources of the emergence of Taoism were identified, the texts of myths were studied in order to find facts confirming the origin and significance of music in the life of ancient Chinese society; some musical monuments of Taoists were analysed.
5
Liu, Zuguo, Qi Liu, and Mi Wang. "Suggestions on the Revision of the Great Dictionary of Taoism." Religions 14, no. 5 (May 1, 2023): 597. http://dx.doi.org/10.3390/rel14050597.
Full textAbstract:
The Great Dictionary of Taoism, published by Huaxia Publishing House in 1994 and compiled by the Chinese Taoist Association and Suzhou Taoist Association, is the first comprehensive reference book on Taoism in the world. The dictionary has provided invaluable assistance for scholars of Taoism. However, in the last three decades, with the flourishing research on the language of Taoist literature, the inadequacies in the Great Dictionary of Taoism have gradually become apparent. Therefore, a systematic revision of this dictionary is necessary. Based on a selection of 700 typical entries with obvious problems from the Great Dictionary of Taoism, this paper conducts a detailed study of their errors from five key areas: entries, meanings, definitions, documentary evidence, and convention. By providing examples and proposing correctional suggestions, the paper aims to provide a necessary reference for the revision of the Great Dictionary of Taoism. The Great Dictionary of Taoism serves as a vital link between the sacred world and the secular society in Taoism, and this study will help Taoist priests, believers, and researchers accurately understand complex Taoist ideologies and practice patterns. It is significant for the inheritance and promotion of Taoist culture.
6
Ping, Zhang, and Zhang Dong. "Taoist Medicine." Interdisciplinary Journal for Religion and Transformation in Contemporary Society 7, no. 2 (December 17, 2021): 398–405. http://dx.doi.org/10.30965/23642807-bja10026.
Full textAbstract:
Abstract Traditional Chinese medicine originated from Taoist thought in the pre-Qin period of China, especially the classic “Yellow Emperor’s Internal Classic of Chinese medicine”, while Chinese Taoism also originated from pre-Qin Taoist thought. The representative figure of pre-Qin Taoist thought is Lao Tzu, and his work “Tao Te Ching” is used as a reference Representative, as a Chinese religion pursuing cultivation to become a god, Chinese Taoism respects Lao Tzu as the supreme old monarch and regards him as the leader, and uses Lao Tzu’s “Tao Te Ching” as a classic. Therefore, Traditional Chinese medicine and Taoism share the same origin. Taoism believes that in order to become immortal, diseases must be eliminated. Therefore, Taoism in turn uses Traditional Chinese medicine to form a unique Taoist medicine, which is recorded in the Taoist classic “Tao Zang”. There are many prescriptions derived from Taoism and Traditional Chinese medicine.
7
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.
Full textAbstract:
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.
8
Wang, Lianlong. "Taoist Death Care in Medieval China—An Examination of Wu Tong’s (吳通) Epitaph." Literature 3, no. 4 (November 28, 2023): 473–81. http://dx.doi.org/10.3390/literature3040032.
Full textAbstract:
Survival and death are the two most important things in life. The ancient Chinese people attached great importance to death, so the funeral ceremonies were very complete. Since its inception, Taoism has actively participated in funeral activities, so the combination of epitaphs and tomb inscriptions has a historical origin. The establishment of a unified dynasty in the Sui Dynasty provided an opportunity for the integration and development of Taoism in the north and south. The Mao Shanzong (茅山宗) in the southern region began to spread to the north, gradually integrating Lou Guan Dao (樓觀道) and becoming the mainstream of Northern Taoism. The epitaph of Wu Tong in the Sui Dynasty is engraved with rich Taoist symbols, and the epitaph text adopts the language content of “Zhen Gao” (真誥), which is a typical representative of the integration of Northern and Southern Taoism and reflects Taoism’s concern for death.
9
Yang, Peifan. "Taoist music of China in the context of the religious practice of Taoism." PHILHARMONICA. International Music Journal, no. 4 (April 2023): 49–59. http://dx.doi.org/10.7256/2453-613x.2023.4.43892.
Full textAbstract:
The subject of the research is the music of Chinese Taoism, which was formed as an integral part of religious rituals in Taoist monasteries. In the depths of the ancient culture of Taoist monasticism, a stable system of genres, a stable circle of melodies and a set of ritual instruments has developed. The purpose of the study is to consider Taoist music in the context of the centuries-old spiritual practice of Chinese Taoism. The object of the study is the music that voices the rituals and ceremonies of Taoism as an integral religious system. The ideas of Taoism as a philosophical system are touched upon indirectly. For the first time in Russian-language musicology, a periodization of Taoist musical culture has been developed, two levels of interaction between music and ritual, determined by the type of worship, have been identified and analyzed, varieties of vocal intonation of Taoist prayers have been identified, and the connection between Taoist music and local folklore traditions of China has been substantiated. The main conclusions of the study: in the history of Taoist music, five periods can be distinguished, the change of which is due to the development and complication of the ritual practice of Taoism, the expansion of instruments, the spread of liturgical tunes outside the monasteries; the religious traditions of Taoism predetermined the selection of temple instruments, among which the timbres of percussion and wind instruments predominate; the functioning of music in spiritual rites is determined by the internal (in the monastic circle) or external (in the secular environment) type of ritual; in the musical practice of Chinese Taoism, four types of vocal intonation can be distinguished - chanting, scan, recitation, vocalized speech; Taoist music is closely connected with the folklore culture of various provinces of the country.
10
Zhang, Peng. "The Phenomenon of “Tao-for-Buddhism” in Dunhuang Taoist Manuscripts." Religions 16, no. 3 (March 12, 2025): 357. https://doi.org/10.3390/rel16030357.
Full textAbstract:
The text Poxie lun:Daojing shijingfo wen破邪論:道經師敬佛文 (Treatise on Refuting Heresies: On the Respect of Taoist Scriptures for Buddha) records twenty-three items of “miscellaneous ancient records in Taoist scriptures” 道教古經古事雜抄. Half of these entries align with contents found in Dunhuang manuscripts and pertain to the practice of “replacing Buddhism with Taoism”. The Dunhuang manuscripts that involve the content of “replacing Buddhism with Taoism” can be categorized into five situations: First, Taoist scriptures that retain Buddhist terminology which was later replaced by later generations; Second, instances where traces of Buddhist terminology remain, showing signs of having been altered or replaced; Third, cases where the replacement of Buddhist terminology has already been completed in the manuscripts; Fourth, instances where, after replacing Buddhist terminology, the sentence structure was also revised; Fifth, sections that were preserved which, in later generations, were deleted due to their content relating to the blending of Buddhism and Taoism. These instances of “replacing Buddhism with Taoism” may reflect efforts by Taoism to remove Buddhist elements amid criticism or an attempt by Buddhist monks to preserve Buddhism’s sanctity by altering Taoist texts. The Dunhuang Taoist manuscripts offer vibrant historical material for discussing interactions between Buddhism and Taoism in medieval China.
11
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.
Full textAbstract:
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.
12
Lebranchu, Marc. "The Paradoxes of Taoism in the West." Secular Studies 6, no. 2 (December 13, 2024): 146–63. https://doi.org/10.1163/25892525-bja10068.
Full textAbstract:
Abstract The attraction for Taoism, now coined World religion, which has gradually developed since the 1970s in the secularized West, reflects a twofold paradox. First, its very nature fits poorly into the standard Western category of religion. Then, Westerners who claim to be followers of or close to Taoism oscillate between search for authenticity and negation of its historical religious dimensions, and between the secularisation of Taoism and the return to religion. Is there then a Taoist paradox due to Taoism itself and counterpart, in a society indifferent to religion, to the Secular paradox highlighted by Joseph Blankholm within American society? This is what we will examine based on our work on the reception of Taoism in the West.
13
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.
Full textAbstract:
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.
14
Zhang, Yiran. "From the Evolution of the “Flying Apsaras” Art in the Mogao Caves, the Influence of Taoism on Dunhuang Culture Observe." Sociology, Philosophy and Psychology 2, no. 1 (March 9, 2025): 5–8. https://doi.org/10.70267/web5xr46.
Full textAbstract:
Dunhuang is located at the western end of the Hexi Corridor in Gansu, China. It is an important gateway on the ancient Silk Road and a treasure trove of cultural exchange. Among them, the Mogao Caves in Dunhuang are renowned for their large number of extant murals, which vividly illustrate the changes in Buddhist Flying Apsaras art after its introduction to China and the characteristics of Taoist elements. This article, through reviewing Dunhuang literature and referring to previous research, compares the changes in elements of flying apsaras across different periods, aiming to explore the process of Sinicization of flying apsaras and the influence of Taoism on Dunhuang culture from the existing flying apsaras murals in the Mogao Caves. The research results indicate that Taoism has had a profound impact on the artistic style of Dunhuang culture, enriching its connotation. It is suggested that future research should delve deeper into cultural heritage with Taoist elements in the extant Dunhuang art and enhance the understanding of Taoism's influence in the Dunhuang region.
15
Qin, Guoshuai, and Wanrong Zhang. "The Flow of Institutional Charisma: Quanzhen Taoism and Local Performing Arts in Republic Shandong and Henan." Religions 14, no. 5 (April 22, 2023): 560. http://dx.doi.org/10.3390/rel14050560.
Full textAbstract:
Quanzhen Taoism and its relationship with local performing arts is an important yet inadequately studied subject, to date, due to the shortage of and limited access to new sources. However, on the basis of historical documents, oral statements and field research, we determined at least eight genres of local performing arts closely related to Quanzhen Taoism, especially its sublineage, the Longmen School, in Republic Shandong and Henan. They traced back their own history to Quanzhen Taoist patriarch WANG Chongyang, adopted the Quanzhen Taoist lineage poem to name their disciples, and created the Ever Spring Guild (Changchun hui 長春會), in the name of Quanzhen Taoist QIU Changchun 丘長春, to assist each other. In other words, the Quanzhen Taoist institution was imitated by the local performing arts and, at the same time, the local artists performed some reasonable adaptations and accommodations to meet their own needs. By reviewing the local performing arts in Shangdong and Henan provinces, we can further understand Quanzhen Taoism in popular cultural traditions and local societies.
16
Bai, Yang. "Aesthetics of Taoism in the works of K. D. Balmont." Philology. Theory & Practice 18, no. 1 (January 23, 2025): 194–99. https://doi.org/10.30853/phil20250030.
Full textAbstract:
The purpose of the study is to identify the artistic means by which the aesthetic postulates of Taoism are manifested in the poetic works of K. D. Balmont. The article examines images and symbols borrowed from the philosophy of Taoism in the context of Russian poetry of the early 20th century. Special attention is paid to the analysis of such elements as nature, harmony, the flow of time and human interaction with the outside world, which are central to Taoism and are reflected in the poet’s work. The scientific novelty of the study lies in the fact that for the first time (based on the poetry collections “Burning Buildings”, “Let Us Be like the Sun”, “Only Love” and Balmont’s articles), the problem of the artistic realization of Taoist ideas in Balmont’s work is brought to the fore. As a result of the research, it was found that Taoism and the philosophy of Lao Tzu significantly influenced Balmont’s worldview and artistic work: philosophical categories such as “Tao”, “wu-wei”, “yin and yang” were reflected in the poet’s works. In addition, the poet often touches on the Taoist theme “life is like a dream” and expresses his willingness to “live in the moment”, which resonates with the aesthetic attitudes of Chinese Taoist thinkers.
17
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.
Full textAbstract:
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.
18
Xu, Chang, and Yue Hu. "The main content and modern value of PRE-Qin Taoism life thought." MATEC Web of Conferences 395 (2024): 01071. http://dx.doi.org/10.1051/matecconf/202439501071.
Full textAbstract:
The cultural origin of Taoism life thought includes: the mythological origin contained in matriarchal society, the rebirth conveyed by reproduction worship, and the wisdom of heaven and man nourished by witchcraft history culture. Taoism life thought is composed of life view, life and death view, rebirth theory and health theory. Taoism life thought has the distinct characteristics of life standard, natural concern and transcendent intention. The Taoist concept of “reverence for life” and “maintenance of life” is of enlightening significance to the settlement of life.
19
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.
Full textAbstract:
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.
20
Tang, Xianyun, and Boren Zheng. "The Opposites and Unity: A Study of Chinese Taoist Thought Found in Hermann Hesse’s The Glass Bead Game." Literature and Theology 34, no. 4 (December 2020): 503–9. http://dx.doi.org/10.1093/litthe/fraa022.
Full textAbstract:
Abstract Hermann Hesse was keenly aware of the spiritual and social crises of war-torn Europe. He explored possible solutions to these problems in his writing and was interested in drawing on the resources of oriental philosophies. Of particular importance was the thought of Chinese Taoism. Hesse frequently mentioned his understanding of the Taoist philosophies of Laozi (老子) and Zhuangzi (庄子) in letters to his friends, and Taoist ideas such as ‘Tao’ (道) or ‘One’ and ‘polar opposites and unity’ recur across his work. This article will trace Hesse’s understanding of the Taoist thought of Laozi and Zhuangzi, and analyse the influence of Chinese Taoism on Hesse’s masterpiece, The Glass Bead Game (1943).
21
Lu, Sa. "The Role of Taoism in the Development of Images of Gardens and Parks in Chinese Art." Человек и культура, no. 5 (May 2022): 106–16. http://dx.doi.org/10.25136/2409-8744.2022.5.38677.
Full textAbstract:
The article reveals the role of Taoism in the development of images of gardens and parks in Chinese art. Taoism is considered as a spiritual component of the traditional culture of China, affecting all spheres of human essence, including its expression in the visual arts. The problem of this study is to show how the Taoist ideas about man and the world around him were expressed in the works of landscape painting of the V–XIV centuries, when both the formation and development of the art of depicting nature and the formation of the fundamental principles of landscape planning took place. Both phenomena of Chinese culture were obviously influenced by Taoism, so the focus is on picturesque images of gardens and parks and the means of their artistic embodiment, which were formed as a result of the influence of philosophical and religious ideas. The purpose of the publication is the stylistic and semantic analysis of Chinese medieval landscapes depicting garden and park ensembles and elements formed under the influence of Taoist aesthetics. Such a perspective should enrich Russian science with new information about the formation and enrichment of the figurative series in the landscapes of Chinese masters over a long period of time, as well as evaluate the originality of their visual interpretation of philosophical and aesthetic ideas. This will allow us to see how the images of gardens and parks conveyed through the symbolism of images the inner world of a person and the authors themselves, how the ideas of the Taoists associated with these images manifested themselves not only in the subject of paintings, but also in an artistic form.
22
Ayu Pratiwi, Indah. "Harmonizing Wisdom: Exploring the Synchronicity of Taoism and Maitreya Buddhism in Indonesia's Pluralistic Tapestry." Subhasita: Journal of Buddhist and Religious Studies 1, no. 2 (June 9, 2023): 107–24. http://dx.doi.org/10.53417/jsb.103.
Full textAbstract:
This article aims to explore the parallels between Taoism and Maitreya Buddhism, focusing on their teachings of wisdom. To achieve this, qualitative research methods such as interviews, observation, and documentation were employed for data collection. The research findings showcase the inheritance of beliefs and practices from the White Lotus sect within Maitreya Buddhism, a sect deeply influenced by Taoist teachings. The syncretism of Taoist beliefs within Maitreya Buddhism is evident through the existence of the White Lotus sectarian influence. Moreover, this study unveils shared historical beliefs that serve as a spiritual link between humans, Earth, and heaven. Both Taoism and Maitreya Buddhism emphasize the importance of truth teachings in connecting these realms. Additionally, the convergence between the two traditions lies in their belief systems centered on moral ethics for creation and salvation. Maitreya Buddhism recognizes the future coming of Maitreya Buddha, who will descend to Earth to save humanity from the negative impact of misguided teachings, while Taoism also acknowledges the Enlightening Teacher. This research offers valuable insights into the intertwining of Taoism and Maitreya Buddhism in the diverse religious landscape of Indonesia. The parallels found in their teachings of wisdom and shared beliefs provide a deeper appreciation of the spiritual interconnectedness in this pluralistic society.
23
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.
Full textAbstract:
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.
24
TONG, BENJAMIN R. "Wu Wei: The Way Of Effortless Effort." Integral Transpersonal Journal 6, no. 6 (February 2015): 90–94. http://dx.doi.org/10.32031/itibte_itj_6-trb4.
Full textAbstract:
Central to Taoism is wu wei, a continually misunderstood concept. It is less the passivity of “non-action” and more the “effortless effort” of action that is a delicate balance of both involvement and non-attachment. In addition to Nature and everyday human life, illustrative case material can be found in Taoist as well as psychoanalytic and other writings. KEYWORDS: Wu wei, effortless effort, “non-action,” Taoism, Tao Te Ching, involvement, non-attachment, readiness, psychoanalysis
25
Widisuseno, Iriyanto. "ETIKA NATURAL TAOISME DAN IMPLEMENTASINYA." HUMANIKA 23, no. 2 (December 1, 2016): 49. http://dx.doi.org/10.14710/humanika.v23i2.13645.
Full textAbstract:
Ethical life according to Taoism means a way of life back to nature. Man must be able to interpret the laws of nature in an ethical perspective, and practice in the life of others. Taoism teaches life ethics need to be equipped virtue, which has a purity of heart that is sacred, or the sincerity and willingness to live for others. Taoist virtues law contains universal values, relevant for the people of Indonesia who are experiencing erosion and weakening of the appreciation of moral values. In addition, the transition period of political culture, especially from the time period of bureaucratic power to a democratic system of popular sovereignty towards civil society. Universal values of natural ethics Taoism in line with the ethical teachings of Pancasila.
26
Yang, Rong, and Xiaoming Yang. "Literature Review of Taoism Dress Culture in China." Asian Social Science 16, no. 1 (December 31, 2019): 49. http://dx.doi.org/10.5539/ass.v16n1p49.
Full textAbstract:
Religious dress is a special kind of dress, which often embodies the thoughts and cultural ideas of a certain religion, but it is also likely to show the deeply cultural deposits of a certain national culture. Taoist clothing is a kind of clothing and accessories with obvious Taoism cultural connotation formed by absorbing, integrating and extending Taoism doctrines on the basis of Chinese traditional dress, which is of great significance to study of Chinese traditional culture and worth in-depth study in further.
27
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.
Full textAbstract:
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.
28
Chen, Hongyi, and Yongfeng Huang. "A New Study on Fushi of Early Quanzhen Daoism." Religions 14, no. 6 (June 20, 2023): 814. http://dx.doi.org/10.3390/rel14060814.
Full textAbstract:
Fushi (服食), a method for treating diseases and nourishing life to achieve longevity, is highly valued and widely used in traditional Taoism. Regarding whether Quanzhen Taoism, a new form of Taoism founded in the Jin Dynasty (1115–1234), practices Fushi, contradictory opinions have been recorded in Collected records written on Qingyan Mountain (Qingyan conglu 青巖叢錄) from the end of the Yuan Dynasty (1271–1368) and The History of the Taoist School founded by (Qiu) Changchun (Changchun daojiao yuanliu 長春道教源流) from the late Qing Dynasty (1636–1912). Today’s scholars generally believe that Quanzhen Taoism emphasizes the cultivation of heart and mind and thus has nothing to do with Fushi. This article, centered around early Quanzhen Taoism representatives Wang Chongyang 王重陽 (1112–1170) and the “Seven True Ones (Qizhen 七真)”, combines their writings, quotations, biographies, and other materials and discovers that while Wang Chongyang and others heavily criticized the traditional method of Fushi, they also carried out extensive Fushi activities and accumulated rich practical experience in areas such as taking medicine (fuyao 服藥), breathing exercises (fuqi 服氣), fasting (bigu 辟穀), dieting (yinshi 飲食), and using talismans (fufu 服符). Early Quanzhen Taoism both denied and utilized Fushi leading to a contradiction between words and deeds. The reasons for this contradiction can be attributed to two aspects: the internal alchemy thinking of the early Quanzhen Taoism that prioritized Tao over technique (shu 術), and dual cultivation of inner nature (xing 性) and life (ming 命) and prioritizing the former over the latter.
29
Wei, Yiwei, Peinan Ren, Xiaoyi Wang, Qingxun Meng, and Qingjiang Dong. "The Supreme Goodness is Like Water." Journal of Education, Humanities and Social Sciences 3 (September 22, 2022): 46–50. http://dx.doi.org/10.54097/ehss.v3i.1548.
Full textAbstract:
In China, there are mainly two philosophies that had tremendous impact on our civilization, which are Confucianism and Taoism. Taoism is the only belief system native to China, which had a grander perspective, about the relationship among the universe and human as well as human and human. The most important literature of Taoism is Tao Te Ching. The main doctrines of Tao Te Ching include: a natural state of being and Non-action.To Laozi, the way of water is completely different from the way of people with desire. As the source of life, water nourishes all living things on Earth. Water contributes to the world without regard for gain of loss. Remaining low, level, and quiet, water embraces and reflects everything under heaven. Water is invincible because it desires nothing and contends for nothing. It’s soft but not weak, instead, it’s full of strength. Water has three important virtues we can learn from, Which is “H2O”——humility, harmony and openness. The influence of Taoism lies in every single aspect of Chinese culture, such as traditional Chinese painting, music and Taiji(an ancient but popular Chinese self-defense art). Beyond that, Taoism has broken the boundaries of nations and attracted global attention and recognition. Of all ages, Taoist ideas have invested Chinese culture and art with a unique tone and an aesthetic beauty that emphasize inner spirit rather than outward forms.
30
Komarov, Mikhail. "The influence of the Early Chinese concept of "Tao" on models of civic behavior in Chinese political culture." Polylogos 6, no. 1 (19) (2022): 0. http://dx.doi.org/10.18254/s258770110017505-7.
Full textAbstract:
The article considers the early Taoist interpretation of the philosophical concept of "tao" as a factor in the formation of socially approved psychological and behavioral personality traits. A comparison of the properties of "tao" and the concepts related to it, reflected in the classical texts of Taoism, with the key properties of the types of political cultures in the approach of G. Almond and S. Verba. The conclusion is made about the preservation of the influence of the models of socio-political behavior transmitted by classical Taoism on the political culture of modern China.
31
Hung, Yung-Shan, and Shih-Fen Yeh. "The Aesthetics of Curriculum and Taoism." International Journal of Chinese Education 2, no. 1 (2013): 54–69. http://dx.doi.org/10.1163/22125868-12340013.
Full textAbstract:
Abstract Inspired by the understanding of curriculum as aesthetic text, study on the aesthetics of curriculum has attracted more and more interests in Taiwan. Based on the cultural lens of Taoism, this article aims to explore the theory and implementation of aesthetics of curriculum in a case study. The study found the aesthetics of Taoism in the curriculum can be understood from the aesthetics of relation, and the aesthetics of simplicity and plainness, which lead to the reconstruction of the way of “Being” in education. The aesthetics of curriculum from a Taoist perspective sheds important light on educational reform. In the era of globalization, we should reconsider the implications of curriculum by looking back on and reviving our culture.
32
Сы, Ян. "THE IDEAS OF TAOISM IN TAN DUN’S MUSIC." Music Journal of Northern Europe, no. 3(27) (April 8, 2024): 78–90. http://dx.doi.org/10.61908/2413-0486.2021.27.3.78-90.
Full textAbstract:
В статье рассматривается влияние идей даосизма на творчество китайского композитора Тан Дуна. Истоками формирования даосского мировоззрения музыканта стали впечатления его детства и юности, прошедших в провинции Хунань (Южный Китай). Особенно важными для творчества Тан Дуна явились даосская идея гармонии между человеком и природой и ритуальность, связанная с древними шаманскими культами. Воплощение этих идей продемонстрировано на примере «Призрачной оперы», симфоний «О даосизме», «Небеса. Земля. Человечество», цикла «Оркестровый театр». The article examines the influence of the ideas of Taoism on the work of the Chinese composer Tan Dun. The origins of the formation of the musician's Taoist worldview were the impressions of his childhood and youth, spent in the province of Hunan (South China). Especially important for the creative work of Tang Dun were the Taoist idea of harmony between man and nature and the rituality associated with the ancient shamanic cults. The embodiment of these ideas is demonstrated through the example of the “Ghost Opera”, the symphonies “On Taoism”, “Heaven Earth Mankind”, and the cycle “Orchestral Theatre”.
33
Woodward, April, Ho Law, and Scott Buckler. "A Triad of Taoism: Exploring the mind, body and spirit through Taoist philosophical perspectives." Transpersonal Psychology Review 22, no. 2 (2020): 58–65. http://dx.doi.org/10.53841/bpstran.2020.22.2.58.
Full textAbstract:
This paper explores how Taoist (道子) philosophical perspectives could enhance holistic wellbeing, combining research and practical applications. Collectively the workshop facilitators have over a hundred years of experience in various Taoist practices, predominantly the martial arts, meditation and Chi Kung (气功). Specifically, the paper introduced core principles of Taoism as a precursor to applied practises of chi kung and Ba Gua (八卦).
34
Zhang, Zehong, and Yang Luo. "An Overview of the Weiyi (威儀 Dignified Liturgies) of Taoism." Religions 14, no. 6 (June 12, 2023): 779. http://dx.doi.org/10.3390/rel14060779.
Full textAbstract:
Dignified liturgies (weiyi 威儀), one of the fundamental concepts in the Taoist scriptures, shows the overall image of Taoism displayed at the altar of the retreat (zhai 齋) and offering (jiao 醮) rituals. By examining the weiyi and Weiyi Masters in Taoist history, the dignified image of Taoist priests, the dignified duties of ritual masters, and the weiyi at the altar of the zhai and jiao rituals, we argue that the weiyi, which embodies the sacred dignity of the zhai and jiao altar, is key to understanding the meaning and function of Taoist zhai and jiao rituals. An overview of the weiyi is a new perspective in Taoist ritual studies, as in Taoist history its image as a state religion was displayed through dignified liturgies.
35
Lenkov, Pavel D. "Buddhist Elements of the Anthropological Conceptions of the Religious Taoism of the Quanzhen School (Based on Long Men Xin Fa): Soteriology and the Concept of Human Activity." Study of Religion, no. 2 (2019): 56–65. http://dx.doi.org/10.22250/2072-8662.2019.2.56-65.
Full textAbstract:
The article analyses anthropological ideas of one of the schools of religious Taoism – Quanzhen/ Longmen – in the aspect of identifying and considering the Buddhist elements of these ideas. For the school of Quanzhen, from the very moment of its appearance, there was a tendency toward religious syncretism/ synthesis, the desire to unite the principles and practice of Taoism, Buddhism, and Confucianism. The main source for the analysis was the text of the 17th century Long men xin fa (“The Law of the HeartConsciousness [according to the Tradition] Longmen”), which outlined the views of Wang Changyue, master of the Taoist school Quanzhen/Longmen, and also included a number of basic texts of the Quanzhen school, which outline the views of the founder and masters of the school of the first generation. The article discusses the two components of the School’s anthropological representations in which Buddhist influence is most clearly manifested: soteriology and the concept of human activity. The Buddhist doctrine of “activity/action” (karma) was incorporated into the representation system of the Taoist school Quanzhen. The «soteriological» statements in the Quanzhen/Longmen texts also often include Buddhist expressions that function in the texts in parallel with typically Taoist formulations
36
Yuhang, Li. "Taoism." Chinese Sociology & Anthropology 26, no. 3 (April 1994): 37–47. http://dx.doi.org/10.2753/csa0009-4625260337.
Full text
37
Verellen, Franciscus. "Taoism." Journal of Asian Studies 54, no. 2 (May 1995): 322–46. http://dx.doi.org/10.2307/2058739.
Full textAbstract:
Circumscribing the place of taoists in Chinese society is not straightforward for any period: honored by emperors and members of the nobility, they were scorned, as a rule, by literati-officials and treated with a mixture of reverence and familiarity by ordinary people. The paradoxical strength of passivity, the power of compliance, and the endurance of the peripheral already form a central theme in the mystical writings gathered in the fourth and third centuryb.c.Lao-tzuandChuang-tzu. The Taoism of these ancient texts advanced a doctrine of liberation through submission, of control by means of noninterference, and of transcendence as a result of physiological and mental regimens. The ideal of liberation from the physical, epistemological, and social constraints of the human condition in time translated into a quest for immortality which, by the Ch'in unification of the empire, became quite explicit. Huang-Lao thought, named for the Yellow Emperor and patron of the immortals (Huang-ti) and Lao-tzu, dominated court politics from this period through the middle of the second centuryb.c.
38
Tang, Jiujiu. "The Concepts of Corpse Demon and Lady White Bone On How the Imagery of Skeleton Enters the Context of the Quanzhen Taoism in Journey to the West." Communications in Humanities Research 12, no. 1 (November 20, 2023): 286–92. http://dx.doi.org/10.54254/2753-7064/12/20230123.
Full textAbstract:
The imagery of skeleton within the context of Quanzhen Taoism carries Taoist connotations on one hand and, on the other hand, enters the novel text accompanied by complex religious thought, integrating elements of Buddhism. In Journey to the West, skeleton transforms into corpse demon and Lady White Bone, symbolizing secular desires as perceived by Quanzhen Taoism, concretely manifesting as lust related to female figures or gender relationships, thus embodying a negation of such desires. Simultaneously, the abstract implications represented by the skeleton become integrated into the plot through the contemplation of reality and illusion, transitioning between the understanding of the essence of life and the dichotomy of truth and falsehood. This juxtaposition of truth and falsehood essentially reflects the illusionary unfolding of the essence of human existence.
39
Ren, Wanqiu. "The Traditional Aesthetic Characteristics of Long Shot in Chinese Films." Scientific Journal Of Humanities and Social Sciences 6, no. 12 (December 12, 2024): 36–40. https://doi.org/10.54691/xmvqnq21.
Full textAbstract:
The long shots in Chinese films reflect profound traditional cultural connotations with their unique aesthetic style, especially forming distinct aesthetic features under the influence of Confucianism, Taoism, and Buddhism. From the realistic tendency of Confucianism, to the Taoist view of "non action" in nature, and to the Buddhist pursuit of "artistic conception", long shots are not only an artistic means of film narrative, but also a contemporary interpretation of cultural traditions in Chinese cinema. Based on this, this article first elaborates on the long shots of Confucianism Chinese cinema reflecting reality, then analyzes that the long shots of Taoism Chinese cinema are mostly panoramic long shots with fixed camera positions, and finally analyzes the realm of long shots in Buddhism Chinese cinema for reference.
40
Jafari, Hamideh. "Application of Taoist Principles and Feng Shui in Urban Spaces (Landscaping and Garden Design)." Interdisciplinary Studies in Society, Law, and Politics 2, no. 3 (2023): 90–100. https://doi.org/10.61838/kman.isslp.2.3.11.
Full textAbstract:
The Taoist school emphasizes concepts such as "Yin and Yang" and "Tehya." Taoism has had a profound influence on architecture, painting, landscaping, home decoration, and lifestyle, extending beyond the borders of China to impact the entire modern world. The application of Far Eastern worldviews based on Taoist thought and its arrangement techniques, such as Feng Shui and its unique interior decoration in homes, urban spaces, garden design, and landscaping, deeply enhances and elevates the quality of life. Relying on ancient knowledge and experience, it can be stated that Tao is a spiritual way of life that enables humans to channel the positive energies of nature into themselves. The present study poses the question of how Taoist philosophical concepts influence urban space design. Taoism, one of the oldest philosophical schools in China, has significantly impacted the art of that region, with its ultimate goal being the harmony and consonance of humans with the natural order in life. Given that the practical art of Feng Shui is a derivative of this philosophy, the aim of this research is to identify and apply the fundamental elements of this mystical philosophy in urban planning and landscaping, and to bridge the gap between theory and practice in the philosophy and art of interior and exterior design. In this study, which presents its findings in an analytical-descriptive manner, we first analyze and examine Feng Shui's influence on the mystical and ontological foundations of Taoism and the manifestation of this approach in design and landscaping principles. It is then demonstrated that the application of these elements in urban spaces can bring not only visual beauty but also peace, balance, and harmony to the modern urban dweller.
41
Jafari, Hamideh. "Application of Taoist Principles and Feng Shui in Urban Spaces (Landscaping and Garden Design)." Interdisciplinary Studies in Society, Law, and Politics 3, no. 3 (2024): 45–55. http://dx.doi.org/10.61838/kman.isslp.3.3.7.
Full textAbstract:
The Taoist school emphasizes concepts such as "Yin and Yang" and "Tehya." Taoism has had a profound influence on architecture, painting, landscaping, home decoration, and lifestyle, extending beyond the borders of China to impact the entire modern world. The application of Far Eastern worldviews based on Taoist thought and its arrangement techniques, such as Feng Shui and its unique interior decoration in homes, urban spaces, garden design, and landscaping, deeply enhances and elevates the quality of life. Relying on ancient knowledge and experience, it can be stated that Tao is a spiritual way of life that enables humans to channel the positive energies of nature into themselves. The present study poses the question of how Taoist philosophical concepts influence urban space design. Taoism, one of the oldest philosophical schools in China, has significantly impacted the art of that region, with its ultimate goal being the harmony and consonance of humans with the natural order in life. Given that the practical art of Feng Shui is a derivative of this philosophy, the aim of this research is to identify and apply the fundamental elements of this mystical philosophy in urban planning and landscaping, and to bridge the gap between theory and practice in the philosophy and art of interior and exterior design. In this study, which presents its findings in an analytical-descriptive manner, we first analyze and examine Feng Shui's influence on the mystical and ontological foundations of Taoism and the manifestation of this approach in design and landscaping principles. It is then demonstrated that the application of these elements in urban spaces can bring not only visual beauty but also peace, balance, and harmony to the modern urban dweller.
42
Xie, Meilin. "Research on Totem Culture of Yifan Festival of Mulao Nationality in Luocheng County." International Journal of Education and Humanities 4, no. 3 (September 19, 2022): 55–56. http://dx.doi.org/10.54097/ijeh.v4i3.1654.
Full textAbstract:
The Taoist sacrificial music activities of the Mulao people on Yifan Festival are part of the Taoist culture. Therefore, the totem culture of Taoism can be seen everywhere in the life of the Mulao people. These totem cultures have witnessed the history of the Mulao people. The totems in the Mulao Yifan Festival are the product of the combination of Taoist culture and the Yifan Festival, representing the Mulao people's dependence on gods. It is believed that through totem culture, more gods can be recognized, and more Blessings, reduce all kinds of disasters.
43
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.
Full textAbstract:
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
44
Le, Dinh Son, and Trong Duong Tran. "Rites for/of Power: Research on the Harmony of Three Teachings in Vietnam during the Former LL (LL SB) Dynasty (1428—1527)." Russian Journal of Vietnamese Studies 8, no. 1 (April 13, 2024): 81–93. http://dx.doi.org/10.54631/vs.2024.81-607329.
Full textAbstract:
This article studies the harmony of Three Teachings in Dai Viet during the period of the Former Lê dynasty (Lê Sơ period) (1428–1527). Most of the previous studies have suggested that Lê Sơ was the period advocating for the monopoly of Confucianism and rejecting Buddhism and Taoism. However, this article will prove that the Lê Sơ dynasty was thoroughly using Confucian classics under the Song dynasty, applying the model of Confucian state of the Great Ming dynasty, while still developing management policies on Taoism and Buddhism. The “The Convergence of Three Teachings” was a dynastic policy, in which Confucianism played a major role in ideological, political and cultural activities, while Buddhism and Taoism played a supporting role in ritual and religious activities of the dynasty and folklore. The results show that the “The Convergence of Three Teachings” is a constant of Vietnamese history from the Lý – Trần dynasties onward. The Lê Sơ royal court both developed Confucian cultural institutions and managed Buddhist and Taoist monasteries, temples and rituals. This can also be considered the foundation for the Three Teachings to come together in the later stages.
45
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.
Full textAbstract:
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.
46
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.
Full textAbstract:
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.
47
Liu, Jing, Xiang Dong Zhu, and Chong En Wang. "Analysis on the Location Change of Taoist Architecture - A Case Study of Shanxi Taoist Buildings." Advanced Materials Research 748 (August 2013): 1091–94. http://dx.doi.org/10.4028/www.scientific.net/amr.748.1091.
Full textAbstract:
Article to Shanxi Taoism building for research object, using statistics of practices, will Shanxi province different period of Taoism building of distribution for Combs, and on Taoism building of site, and construction, and development, and changes of effect factors for analysis, to judge out Taoism building of site changes main is due to different period of Taoism doctrine and history background of role, while also reveals out China Taoism building site changes of history features.
48
Lim, Tai Hyun. "The Notion of Taoism and Fusion in Taoists." Journal of Humanities and Social sciences 21 8, no. 3 (June 30, 2017): 661–78. http://dx.doi.org/10.22143/hss21.8.3.36.
Full text
49
Chen, Wangheng, Jun Qi, and Pingting Hao. "On Chinese Aesthetics: Interpretative Encounter between Taoism and Confucianism." Culture and Dialogue 6, no. 1 (September 7, 2018): 61–76. http://dx.doi.org/10.1163/24683949-12340042.
Full textAbstract:
Abstract Chinese aesthetics mainly derives from Confucianism and Taoism. This essay attempts to revisit the main theories that run through Confucian and Taoist aesthetics in order to make them comprehensible within a broader global context. Aesthetics in Confucianism pertains to fields as various as literature, art, music and the natural environment. It holds the idea of ren 仁 (human-heartedness) as the essential attribute of beauty. In comparison, Taoist aesthetics emphasizes the centrality of tao 道 (way), which transpires through naturalness, and, as such, considers natural forms to offer the highest degree of beauty. In order to understand variations of representation and interpretation in Confucian and Taoist aesthetics, the essay discusses accordingly the three fundamentals of Chinese aesthetics: beauty, feeling of beauty, and artistic image. This comparative study will hopefully bring to light differences and similarities between two traditions, which may also resonate within the wider context of modern global aesthetics.
50
Hu, Yonghui. "ON THE TENDENCY TO LAOIZATION IN THE RELATIONSHIPS BETWEEN BUDDHISM AND TAOISM AT THE TURN OF THE HAN AND WEI DYNASTIE." BUDDHIST STUDIES 1, no. 8 (2024): 56–68. https://doi.org/10.30792/2949-5768-2024-8-56-68.
Full textAbstract:
The article examines the evolution of relations between Buddhism and Taoism, starting from the Han Dynasty to the Wei and Jin Dynasties, which went through three stages: «the alchemy of the Taoist saints Huangdi and Laozi ‒ Laoization ‒ the unification of Laozi and Zhuangzi». Even during the time of the Eastern Han Emperor Huan (132‒168), the form of interaction between Buddhism and Taoism began to shift from the rapprochement of Buddhism with the alchemy of the Taoist sages Huangdi and Laozi to the borrowing and perception of elements of Laoism by Buddhism. The shifts caused by the influence of the alchemy of the Taoist saints Huangdi and Laozi and Laoism find specific expression in the Buddhist translated canons of that time. In the polemics of the three teachings at the turn of the Han and Wei eras, Buddhism, as a rule, responded to the requests and accusations of contemporaries through Laoism, and considered the teachings of Confucius as an internal standard, emphasizing that Buddhism and Confucianism are fundamentally united. At the same time, the expediency of Buddhist theories was substantiated through Laoism, and thereby the doubts of Confucians were dispelled. This phenomenon demonstrates to the very least the fact that Laoism in the eyes of contemporaries could be used as a response to Confucians, and also testifies to its recognition by society. The simultaneous appeal to Laozi and Zhuangzi in the process of translating Buddhist works of the Wei and Jin periods not only demonstrates the popularity of Zhuangzi’s teachings in the Wei and Jin periods, but also indirectly reflects the tendency towards Laoization in the relationship between Buddhism and Taoism. The interaction of Daoism, Xuanxue, and Buddhist Prajna became an important occasion for discussions on ontological issues in the Wei and Jin periods. From this perspective, the tendency toward Laoization in the relationship between Buddhism and Daoism at the turn of the Han and Wei can be seen as a stage preceding the ideological fusion of Xuanxue and Buddhism in the Wei and Jin periods.