Relevant bibliographies by topics / Taoist gods

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

Academic literature on the topic 'Taoist gods'

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

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Journal articles on the topic "Taoist gods"

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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.

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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.
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Barrett, T. H. "Towards a date for the Chin-so liu-chu yin." Bulletin of the School of Oriental and African Studies 53, no. 2 (June 1990): 292–94. http://dx.doi.org/10.1017/s0041977x00026094.

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The Chin-so liu-chu yin is a text of twenty-nine fascicles preserved in the Taoist canon in the form of a revelation to Chang Tao-ling, the late Han founder of the Taoist religion, to which comments by Li Ch‘un-feng (602–670) are attached. Though scholars have not so far addressed the question of the origins of the text itself, a certain willingness to accept the attribution of the commentary has already been made manifest. Yet to the eye of the expert in Sung Taoism this attribution raises serious doubts: text and commentary display features much more reminiscent of Sung religion than that of the early T'ang. It has already been noticed that Li Ch'un-feng provides information on the cult of the city gods (ch'eng-huang shen) and on Thunder magic; the former religious development may be traced back before the T‘ang but only achieved prominence towards the end of the dynasty, while the latter is unattested in T‘ang Taoist literature. One might add that Li displays a detailed knowledge of the legend of Hsü Sun in a developed form—again a cult v with early origins hardly noticed until the late T‘ang. The text also provides information (though separately) on the Buddhist warrior-king Vaisravana (P‘isha-men PI) and on the seventh-century warrior-hero Li Ching (571–649): these two figures were eventually to merge.
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Wang, Yuebin. "The Evolution of Sacrifice in Taoist Folklore from the Perspective of Feminism." International Journal of Education and Humanities 8, no. 1 (April 10, 2023): 139–42. http://dx.doi.org/10.54097/ijeh.v8i1.7251.

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The advancement of feminism has facilitated a high-quality development in terms of sacrifice in Taoist folk practices. With women being the primary figure in the pursuit of gender equality, it is necessary to put forward research proposals that can better serve women’s needs for self-identity and cultural inheritance. Therefore, an analytical framework is established to explain the evolution of sacrifice in the Taoist context, which is based on the dynamic progression of Taoist folk customs and the internal logic of sacrifice. This framework highlights Taoist sacrifice as a joint product of the evolution mechanism, the belief mechanism of women and gods, and the cultural mechanism of women and society. By examining the evolution of sacrificial practices in Taoist folklore based on historical changes and practical interpretations from a feminist perspective, it can be concluded that the purpose of sacrificial evolution is to provide women with beliefs and culture that meet the expected standards and continuously enhance women’s satisfaction. To this end, it is crucial to further Taoist folklore research and develop a mechanism for interaction and identification between women and Taoist folklore, as well as an evaluation system to evaluate the progress of women and society. This will provide a platform for the liberation of women and improve their living quality, thus achieving the desired societal functions of feminist folklore.
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Cao, Yu. "A Study on Expression of Taoism Water Thoughts in Installation Art." Advances in Social Development and Education Research 1, no. 1 (December 1, 2023): 176. http://dx.doi.org/10.61935/asder.1.1.2023.p176.

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Water, the origin of life, is one of the five elements that Chinese ancient philosophers applied to clarify the formation and correlations of all things in the world. Taoism attaches great importance to life and wellness, thus, as a symbol of life, "water" has always been respected in Taoism. The founder of Taoism, Lao Tsu, claimed that the most sublime deeds are just like what water does. Therefore, water resembles the spirit of Taoism. According to this, this article chooses water as the way the author viewing the world. For human civilization, water is closely related to life. From one perspective, the reliance and worship of water could be observed from the rituals of praying and offering sacrifices to Gods or ancestors. From another perspective, Taoism uses water to purify body and mind, release souls from purgatory and symbolize holy space and time. Furthermore, the concept of "harmony between man and nature" in Tao Te Ching (《道德經》), written by Lao Tsu, focuses on the protection and utilization of water resources. This concept has become the inspiration of many artists in recent years and an issue that we cannot avoid in environmental protection, The diverse functions fully demonstrate the characteristics of Taoism. This paper reveals the unique valve of "water" in Taoism from the life meaning, the representation of time and space, the regenerative capacity, the nature of circulation, and the awareness of ecological protection of water resources. This paper further analyzes the artistic and social value of "water" in Taoism. At the same time, the author hopes to arouse people"s awareness of water resources" protection. This article attempts to analyze the artistic and social expression of Taoist "water" in western installation arts. Water has long been worshiped and esteemed in Taoism, the aboriginal ancient Chinese religion and belief system, which advocates a harmonious mind and balanced life. Central to the Taoist philosophy are concept of Tao, Wuwei, Ziran and Yin and Yang. Taoist water has diverse symbolic and practical functions: it is vital to life and wellness, as it can treat illness, be applied to rituals, and believed to lead to eternal life. Water is also an element of purification of both body and mind. Also, it represent time and space in a unique way. Water is a metaphor for the coexistence between man and nature. We choose 5 representative works, i.e. Random International's Rain Room, Leandro Erlich's Swimming Pool, Jason deCaires Taylor's The Silent Evolution, Marina Bay Sands'Rain Oculus, LA & FreelandBuck's Rain Oculus, to interpret how one or more above functions are demonstrated in them. We can see that Taoist water thoughts are still vigorous and inspiring in today's artistic and social issues, with its rich life connotations, the representation of time and space, the regenerative capacity, the nature of circulation, and the awareness of ecological protection of water resources.
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YU, Kim Lung. "從屬性論及關係論看胎兒在道教的道德地位." International Journal of Chinese & Comparative Philosophy of Medicine 17, no. 1 (January 1, 2019): 77–91. http://dx.doi.org/10.24112/ijccpm.171666.

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LANGUAGE NOTE | Document text in Chinese; abstract also in English.西方對於胎兒道德地位的討論，以胎兒是否人類為焦點；然而細讀文本，即可發現胎兒能否算是人並不是道經最關心的問題。討論胎兒是人與否可能未必是最適合於分析道教的胎兒觀。因此，本文嘗試以道經文本為起點，以屬性論和闢係論為進路，考察胎兒在道教中是否及如何具有道德地位。本文發現胎兒在道教中不必被明言被定義為人，也能獲取與成人相同的道德地位。因為道經中對胎兒的定義可分為兩大類：一是以之為反映宇宙空間結構、重覆宇宙創生過程、寓居萬神的顯聖 物。從屬性論的進路分析，可見此等胎兒具有與成人一樣的神聖屬性，因而也與成人一樣具有同等的道德地位；二是胎兒與母親有宿世冤仇的關係。從關係論的進路分析，可見此等胎兒與其母親具有密切的身心聯繫，因而也應與其母親一樣具有同等的、完整的人的道德地位。The West generally focuses on whether a fetus is a human being when discussing its moral status. However, a carefully reading of the Taoist scriptures indicates that this question is less important and may not be the best way to consider the status of the fetus in Taoism. Therefore, this study focuses on the Taoist scriptures, using the approaches of the theory of attributes and the theory of relationships, to determine whether a fetus has a moral status and what it is. It is found that it is not necessary for a fetus to be a human being to have a moral status as an adult. Indeed, in the Taoist scriptures, the definition of a fetus is divided into two categories: 1. A fetus is a hierophany parallel to the structure of the cosmos, a process of repetitive creation of the cosmos in which gods and goddesses live. Based on the theory of attributes, a fetus has the same sacred attributes as an adult and therefore has the same moral status. 2. A fetus has a relationship with the mother as enemies and creditors of past lives. Based on the theory of relationships, a fetus has a physical and spiritual relationship closely related to the mother and should therefore have a moral status equal to that of a complete human being.DOWNLOAD HISTORY | This article has been downloaded 50 times in Digital Commons before migrating into this platform.
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Lim, Sugiato. "The Analysis of Confucian Followers’ Understanding of Gods in Confucianism, Buddhism, and Taoism in Bangka Island - Indonesia." Humaniora 4, no. 1 (April 30, 2013): 686. http://dx.doi.org/10.21512/humaniora.v4i1.3478.

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Indonesia is a multi-ethnic, multi-culture, and multi-faith country. This piece of land combines a lot of ethnic elements into one. For example, Confucianism in Indonesia is combination of Confucianism, Buddhism, and Taoism characteristic in many ways. Aim of this paper is to find out the features of Confucianism as a religion or a belief for its followers in Bangka. In addition, this paper also focuses on finding out the followers view towards their Gods in their perspectives. In this article, classification of Gods in Confucianism, Buddhism, and Taoism is presented based on direct social observation. In this paper, analysis of Confucian followers understanding towards Gods in Confucianism, Buddhism, and Taoism in Bangka Island Indonesia is presented respectively. In conclusion, characteristics of these three religions have blended perfectly and there is no more distinction in Confucius, Buddhist or Taoism Gods in Confucian followers’ community in Bangka Island.
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Wile, Lawrence. "THE TORN DIRECTION OF ASIAN LITERATURE." International Journal Of Literature And Languages 03, no. 03 (March 1, 2023): 1–5. http://dx.doi.org/10.37547/ijll/volume03issue03-01.

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Socio-biology is the Darwinian framework of aimless natural selection for random changes in matter in motion derives an atheistic position from But from the first cosmic singularity to free will, explanatory gaps in the sociobiological account of religion invite God's foot at the door. Yoga about the anatomical connection between humans and God By interpreting the Taoist, Taoist, and Kabbalistic descriptions not as primitive, poetic tropes, but as internal receptions of little-known, enigmatic, epigenetically repressed structures, Leissner fibers and called the nervous system. I propose a new theistic sociobiological theory of religion. A valid belief in this theory could epigenetically awaken repressed Leissner fiber genes and initiate empirical testing of the theory.
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Baxodirjon, Burxonov. "THE MAIN CONCEPTIONS FOR LANGUAGE 1 AND LANGUAGE 2 ACQUIRING." International Journal Of Literature And Languages 03, no. 04 (April 1, 2023): 1–5. http://dx.doi.org/10.37547/ijll/volume03issue04-01.

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Socio-biology is the Darwinian framework of aimless natural selection for random changes in matter in motion derives an atheistic position from But from the first cosmic singularity to free will, explanatory gaps in the sociobiological account of religion invite God's foot at the door. Yoga about the anatomical connection between humans and God By interpreting the Taoist, Taoist, and Kabbalistic descriptions not as primitive, poetic tropes, but as internal receptions of little-known, enigmatic, epigenetically repressed structures, Leissner fibers and called the nervous system. I propose a new theistic sociobiological theory of religion. A valid belief in this theory could epigenetically awaken repressed Leissner fiber genes and initiate empirical testing of the theory.
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Oetomo, Repelita Wahyu. "Vihara Setia Budi, Kelenteng Persembahan Bagi Kwan Tie Kong." Berkala Arkeologi Sangkhakala 13, no. 26 (January 6, 2018): 252–61. http://dx.doi.org/10.24832/bas.v13i26.176.

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AbstractSetiabudi Vihara is a holy building for the people of adherent Tridharma teachings (Confucianism, Taoism and Buddhism), but more specifically, the Vihara is known as an offering to the Gods of Kwan Tie Kong. The procedure of worship and layout of space in this vihara followed the teachings of Confucianism; it is reflected from the ornaments that decorate the buildings and architecture.
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Baldrian, Farzeen, 窪徳忠, and Kubo Noritada. "道教の神々 [The Gods of Taoism]." Asian Folklore Studies 46, no. 1 (1987): 124. http://dx.doi.org/10.2307/1177897.

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Dissertations / Theses on the topic "Taoist gods"

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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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"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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"神像的創生: 漢代西王母圖像研究." Thesis, 2010. http://library.cuhk.edu.hk/record=b6074876.

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王蘇琦.
Thesis (Ph.D.)--Chinese University of Hong Kong, 2010.
Includes bibliographical references (p. 357-385).
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Abstracts in Chinese and English.
Wang Suqi.
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Li, He-Shu, and 李龢書. ""Dao" (the Way) and the Highest God in Early Taoism." Thesis, 2009. http://ndltd.ncl.edu.tw/handle/48848215652920652242.

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碩士
國立臺灣大學
歷史學研究所
97
"Dao" (the Way) and the Highest God in Early Taoism Li, He-shu Abstract This article focuses on discussing a perception on the “Dao（the Way）”in the main kinds of the Early Taoism Canon: The Shangqing Scriptures（古上清經）, Lingbao Scriptures （古靈寶經）, and the Way of Five Pecks of Rice（五斗米道）.The central question is “what is Taoism?”. In Early Taoism Canon, there are different perceptions on the “Dao（the Way）”: in the Shangqing Scriptures it means the Way of how to become a transcendent, but in Lingbao Scriptures that the“Dao（the Way）”means the Teachings of the Lingbao. Besides, in the Canon that the Way of Five Pecks of Rice, the “Dao（the Way）”means the Teachings of the “Dao（the Way）”. I will discusses another interesting and significant phenomenon that the status the Laojun （老君）and the Tianzun（天尊）in the Way of Five Pecks of Rice, as well as the same variation of some different materials in Northern Dynasties of China. The paper is divided into two sections. Firstly, I examine the records of the steles in the Medieval Northern China and attempt to point out the significations that the amount difference between the steles of the Laojun and the Tianzun in the history of the Way of Five Pecks of Rice. Secondly, I compare with three historical records：Wei shu Shilao zhi （魏書釋老志）, Sui shu Jingji zhi（隋書經籍志）, Daojiao shihua xu（道教實花序）and analyze the relations with these historical records. Furthermore, I also discuss the influences that the Southern Shangqing Scriptures, Lingbao Scriptureson the Northern the Way of Five Pecks of Rice and the final portion of this paper, I offer three observations about the Southern - Northern culture communication in the Medieval China. Keywords: Taoism,Way of Five Pecks of Rice, Shangqing Scriptures,Lingbao Scriptures, Laojun, Tianzun,Southern - Northern culture communication
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Chang, Hsufang, and 張栩芳. "Way to be God in Taoism - “Haung-Chi-zi-Dao”." Thesis, 2012. http://ndltd.ncl.edu.tw/handle/95757031885585440497.

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碩士
玄奘大學
宗教學系碩士在職專班
100
”Fang-Zhong Xu” is sexual medical science in the ancient periods and alchemists also think it is the way to be abstinent and keep health. Understand the ”Fang-Zhong Xu” or not is not only related to harmonious sexual life but also related to human's life. The central point of the ”Fang-Zhong Xu”is to explore how human can keep health in sexual life. In China, Taoism often studies ”Fang-Zhong Xu”most and they have close relations. Commen people regard ”Fang-Zhong Xu”with unusual judgement, but Taoism thinks it can keep health. ”Fang-Zhong Xu”is unusual and full of mysteries. Many constraints from ethics and Buddhist's rules make many religions always prefer to stop sexual life. However Taoism has different opinions about sexual life, and thinks that people must have the true knowledge of sexual life to keep health. “Fang-Zhong Xu” is used as keeping bodies health. In modern times, people learn that to control sexual life is better than to stop sexual life. If this opinion used by husband and wife, there is more comfortable in sexual life. But there is a question about how to learn the true knowledge of sexual life, and lacks of the comfortable feelings in sexual life. So we must search the more evidences of “Haung-Chi-zi-Dao”.
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LIN, HSU YU, and 徐毓璘. "An Analysis on Art of Landscape for Taoism Temple in Taiwan--New Exhibition on Art of Landscape for Xuan-Tian God’s Temple--." Thesis, 2006. http://ndltd.ncl.edu.tw/handle/04497417296445273782.

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碩士
國立屏東教育大學
視覺藝術教育學系碩士班
94
Abstract This study is researched for the constructions of space and landscape for the Taoism temples in Taiwan, analyzed the landscape of Xuan-Tian God’s Temple, converted to personal art design, and finally indicated a new viewpoint for the landscape for Xuan-Tian God’s Temple with the sense of future. During the process of my research, first I collected and arrange the documents about the development of Taoism temples in Taiwan, and then I visited four Xuan-Tian God’s Temples in the different areas of Taiwan to observe their constructions of space and to compare with them on the shaping of landscape. Finally I found the features of Xuan-Tian God’s belief which are Fongshui and Taoism totem, so I transformed them by Iconography into the design of the new landscape for Bei-Xuan Temple, which is located in Dong-Hai Village of Ping-Dong County. In Taiwan, Xuan-Tian God have been believed for a long time and owned countless followers. It has a quite high position of Taoism deities just behind Yu-Huang God. Besides, it owns a popular legend wide-spreading. Furthermore, 「Turtle-Snake」 is deserved to be mentioned for the unique symbol of Xuan-Tian God. Therefore, the development course of belief and the landscpae features of temple space both have the research value perfectly. I considered that the landscape of temple is the practice of personal body-mind and religious belief which also gather the residents’ memories and life for the local geography and history. When the landscape of temple is created with visual art, it’ll also attract viewers to reflect the thread of thought and meaning behind the creation.
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Yun, Lee Chia, and 李佳芸. "The Study on Art of Architecture for Taoism Temple in Taiwan—Take the“Bei-Xuan Gong” of Xuan-Tian God’s Temple Rebuilding Design for Example—." Thesis, 2006. http://ndltd.ncl.edu.tw/handle/06994861540358213058.

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碩士
國立屏東教育大學
視覺藝術教育學系碩士班
94
Abstract This study was to research analyze the architecture of Xuan-Tian God’s Temple for the idiosyncrasy and logos for the Taoism temples in Taiwan. Take the ”Bei-Xuan Gong” of Dong-Hai Village of Ping-Dong County for example, I analyzed Xuan-Tian God’s Temple and provided the project of the rebuilding design. First the study applied to historical research, I collected and arrange the documents about the development and constructions of space of Taoism temples in Taiwan, analyzed the architecture of Xuan-Tian God’s Temple, and then I field study about the past history of Bei-Xuan Gong and analyzed it. The design of the new architecture for Bei-Xuan Gong founded on thinking of Taoism, image of Xuan -Wu, and about Bei-Xuan Gong’s feature of cultural. I offered to find the features of Bei-Xuan Gong’s mind. I wanted to disengage from Taoism temples traditions style, and interpret afresh Xuan-Tian God’s Temple. I tried to take to the concept of multiformity as the basis, transformed into the viewed image, and used plastic art to perform.
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Michutová, Alena. "Nelpění a oproštěnost v Tao-Te-Ťingu a u Mistra Eckarta." Master's thesis, 2013. http://www.nusl.cz/ntk/nusl-329210.

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Title: Letting go and detachment in the Tao Te Ching and in the works of Meister Eckhart Type: Diploma thesis Author: Alena Michutová Supervisor: doc. Pavel Hošek, ThD. Site: Neratov Year of solving: 2013 Pages: 120 This diploma thesis is divided into five chapters. The first one deals with goals and methods of the work and the fifth chapter is the conclusion. The theme itself is divided into three chapters: (2) theme of detachment in the Tao Te Ching, (3) theme of detachment by Meister Eckhart, (4) comparison of the detachment in the Tao Te Ching and in the works of Meister Eckhart. The first part is concerned with the character of Laozi, the book of Tao Te Ching and its position in the Taoist canon. Then the basic terms of the Tao Te Ching, Tao, wu-wei and sameness, are examined. Consequently, the necessary analyses, which is interspersed with numerous citations from the Tao Te Ching and also from the secondary literature, follows to approach the topic "detachment in the Tao Te Ching". In the end, I briefly outline, how the idea of detachment has been devepoled in Taoist praxis from the very beginning up to the present time. The similar method for the topic of detachment by Meister Eckhart has been chosen - at first I deal with the character of Meister Eckhart, then with his Latin and German...
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Books on the topic "Taoist gods"

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Sichuan da xue. Zong jiao yan jiu suo., ed. Dao jiao shen xian xin yang yan jiu: Dao xue yu Zhongguo chuan tong wen hua guo ji xue shu yan tao hui ji Sichuan da xue zong jiao yan jiu suo cheng li 20 zhou nian ji nian lun wen ji. Taibei Shi: Zhonghua dao tong chu ban she, 2000.

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Kunhua, Xiao, ed. Dao jiao zhu shen. Zhengdu: Sichuan ren min chu ban she, 1989.

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1947-, Sunayama Minoru, Ozaki Masaharu, and Kikuchi Noritaka, eds. Dōkyō no kamigami to kyōten. Tōkyō: Yūzankaku Shuppan, 1999.

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Im, Ch'ae-u. Han'guk ŭi sinsŏn: Kŭ kyebo wa chŏn'gi = Stories of Korean taoist immoratals : the geneology and biographies of Immortalism and Taoism. Sŏul-si: Somyŏng Ch'ulp'an, 2018.

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Lüqiu, Fangyuan, editor of compilation and Wang, Jiakui, editor of compilation, eds. Zhen ling wei ye tu jiao li. Beijing: Zhonghua shu ju, 2013.

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Đình-Hoè, Trương. Les immortels viêtnamiens d'après le Hội chân biên: Étude et traduction franc̜aise annotée. Paris: École Franc̜aise d'Extrême-Orient, 1988.

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Jiyu, Zhang, and Zhongguo dao jiao xie hui., eds. Dao jiao shen xian hua ji: Zhen cang ben = Album for Taoist deities and divine immortals : collectors' version. Beijing: Huaxia chu ban she, 1995.

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Nikaidō, Yoshihiro. Dōkyō, minkan shinkō ni okeru gensuishin no henʼyō. Suita-shi: Kansai Daigaku Shuppanbu, 2006.

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Zhui, Yunyan. Ru Shi Dao zhu shen chuan qi. Taibei Shi: Man ting fang chu ban she, 1992.

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Nikaidō, Yoshihiro. Min-Shinki ni okeru bushin to shinsen no hatten. Suita-shi: Kansai Daigaku Tōzai Gakujutsu Kenkyūjo, 2009.

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Book chapters on the topic "Taoist gods"

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"4 The Masters of the Gods." In Taoist Body, 44–71. University of California Press, 1996. http://dx.doi.org/10.1525/9780520354845-006.

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"Taoism." In Religion Without God, 91–102. Routledge, 2012. http://dx.doi.org/10.4324/9780203206645-12.

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Daw, Sarah. "The Influence of Chinese and Japanese Literature on J. D. Salinger’s Philosophy of Nature." In Writing Nature in Cold War American Literature, 95–128. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474430029.003.0004.

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Chapter Three begins with analysis of the function of the American West in J. D. Salinger’s The Catcher in the Rye (1951). The chapter goes on to reveal that Salinger’s literary depictions of Nature are significantly informed by the Americanised translations of Chinese and Japanese philosophical texts that he was studying from as early as 1946. The chapter uncovers the sources of translated Taoism to which Salinger was exposed, revealing that the translators Salinger mentions by name in his literary fiction all markedly foreground the role of Nature in their ‘American versions’ of classical Chinese and Japanese texts. Chapter Three then applies this research in close readings of two of Salinger’s later long stories, ‘Raise High the Roof Beam, Carpenters’ (1955) and ‘Seymour: An Introduction’ (1959), and offers a new reading of The Catcher in the Rye. These ecocritical readings expose the substantial influence of the ‘American versions’ of Taoist texts that Salinger studied on his literary depictions of an infinite and ecological Nature.
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Hymes, Robert. "Taoists, Local Gods, and the Transformation of Wang Wen-ch'ing." In Way and BywayTaoism, Local Religion, and Models of Divinity in Sung and Modern China, 147–70. University of California Press, 2002. http://dx.doi.org/10.1525/california/9780520207585.003.0006.

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"Glossary Bo idiophone, cymbal Dang idiophone, small brass gong suspended in a wooden frame Dao the transcendent eternal Cosmic Way Daozang Taoist canon Di aerophone, horizontal flute Difang yun regional chants Dujiang chief cantor Fangshi man of magical techniques Faqi ritual instruments Fujiang assistant cantor Gaogong fashi chief Taoist or master of exalted merit Gongchi notational system Gu membranophone, drum Guan aerophone, reeded pipe He process of uniting the yin and yang Huoju daoshi non-celibate Taoist priests Jinian fashi rituals celebrating the birthdays of various gods, deities, and past Taoist masters Luo idiophone, gong Moyu idiophone shaped like a fish, made of wood Qi the primordial energy Qing idiophone in the shape of a large bowl, usually made of brass Quanzhen Perfect Realization Quanzhen zhenyun Orthodox Quanzhen chants Sandong three-part classification of historical documents used in the Taoist canon Sanjiao heyi Three religions (Taoism, Buddhism, Confucianism) into one Sanqing The Three Pure Ones, highest of the Taoist gods Shougu membranophone, hand-held drum Suona aerophore, oboe Taiping Dao The Way of Great Peace Tan Taoist altar Tian ren he yi human in/as universe Tianshi Dao The Way of the Heavenly Masters Wushi shaman and spirit-medium Wuwei Taoist philosophical idea of non-interference Xiudao fashi daily morning and evening offices Yangyun chants praising the virtues and power of the gods Yanyue court banquet music." In Tradition & Change Performance, 79. Routledge, 2012. http://dx.doi.org/10.4324/9780203985656-15.

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"6. Taoists, Local Gods, and the Transformation of Wang Wen-ch'ing." In Way and Byway, 147–70. University of California Press, 2010. http://dx.doi.org/10.1525/9780520935136-009.

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"66 You San-jie Kills Herself with a Sword; Liu Xiang-lian Goes Off with a Crippled Taoist." In A Companion to The Story of the Stone, 139–40. Columbia University Press, 2021. http://dx.doi.org/10.7312/alpe20002-069.

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Rozelle-Stone, A. Rebecca. "Religion." In Simone Weil: A Very Short Introduction, 57–74. Oxford University PressOxford, 2024. http://dx.doi.org/10.1093/actrade/9780192846969.003.0004.

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Abstract This chapter demonstrates that Weil was undoubtedly a religious and arguably a Christian thinker, even if she was wary of institutionalized religion. However, religiosity is capable of transcending institution, so resistance to the organizations and collectivisms of religion did not prevent Weil from affirming the beauty, truth, and goodness that arise from various religions, especially Christianity. Desiring the transcendent and absolute good is the foundation for Weil’s notion of religiosity. She thought that religion is, at its core, a promise of God that anyone who sincerely contemplates and desires the supernatural can be wholly transformed. Therefore, this chapter examines Weil’s unique Christian understanding and mystical experiences; her approach to the problem of evil and related concepts like decreation; the inspirations provided by other religious traditions, like Taoism, Hinduism, and Buddhism, as well as her notorious antipathy towards Judaism; and, finally, her endorsement of a certain form of atheism as a means of religious purification.
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Earman, John. "Eternal Recurrence, Cyclic Time, and All That." In Bangs, Crunches, Whimpers, And Shrieks, 203–21. Oxford University PressNew York, NY, 1995. http://dx.doi.org/10.1093/oso/9780195095913.003.0007.

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Abstract The idea of a cyclic or repeating time finds an astonishingly broad acceptance in the history of thought, being found among such diverse and widely separated peoples as the Stoics of ancient Greece, the Hindus of India, the Taoists of China, and the Mayans of Central America. Christianity was generally hostile to the idea since it clashed with the doctrine of the uniqueness of Christ. The scientific revolution produced a decidedly ambivalent stance. On the one hand, Newtonian mechanics seemed to hold out the possibility of a “clockwork” universe. But on the other hand Newton himself worried that because of the instability of the solar system God would from time to time have to wind up the clock. Nineteenth and early twentieth century physics produced another tension. Poincare ‘s recurrence theorem showed that a closed mechanical system will almost surely return to approximately the same state; but the second law of thermodynamics seemed to indicate that the universe is destined to wind down to a heat death.
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