Relevant bibliographies by topics / Taoist philosopy

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

Academic literature on the topic 'Taoist philosopy'

Author: Grafiati
Published: 28 February 2023

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Journal articles on the topic "Taoist philosopy"

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Komarzyca, Daniel. "Analiza istotnych politycznie przemian taoizmu — od filozoficznej wolności do religijnego autorytetu." Cywilizacja i Polityka 16, no. 16 (November 30, 2018): 341–72. http://dx.doi.org/10.5604/01.3001.0013.1596.

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This paper provides an analysis of the gradual degeneration of philosophical-libertarian Taoism (the Lao-Zhuang tradition, including Neo-Taoism) into religious-authoritarian Taoism (the Huang-Lao tradition, including Taoist religion). It emphasizes not only the influence of Yang Zhu and Hui Shi on early Taoist philosophy but also the influence of Legalism (and Indian Buddhism) on later religious-authoritarian Taoism. The main thesis of the paper is that the transformation of Taoist political thought was caused primarily by the rulers' policy.
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Komarzyca, Daniel. "The „Tao” of Ethics and Politics: A Radical Reading of Taoist Philosophy." Studia Philosophica Wratislaviensia 14, no. 4 (January 9, 2020): 105–26. http://dx.doi.org/10.19195/1895-8001.14.4.6.

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The paper explores the possibility of finding radical elements of individualistic and libertarian especially left-libertarian thought in Taoist philosophy. It demonstrates that philosophical Taoism should be treated in a comprehensive way, with a particular emphasis on ethics. In connection with this, the anti-authoritarian ethico-political dimension of early Taoism is examined, and it is argued that the Taoist philosophers of ancient China had a deep respect for the equal liberty of individuals, who are all unique by nature. As a result, findings suggest that Taoist anarchism in early medieval China evolved as the logical conclusion from ancient Taoist ethico-political thought since radical ideas were embodied in it. The research goal of this paper is to develop a Taoist-libertarian virtue ethics and to show its political relevance. Therefore, it is also intended to show how Taoist libertarianism avant la lettre undermines political authority despite being neither consequentialist nor deontological, unlike typical American libertarianism.
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Yang, Rong, and Xiaoming Yang. "A Study on Cultural Characteristics of Taoist Clothing." Asian Social Science 16, no. 4 (March 31, 2020): 70. http://dx.doi.org/10.5539/ass.v16n4p70.

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Dress and personal adornment of Taoism, also short for Taoist Clothing. Its refers to the type of clothing with ‘Tao’ as the core concept. Taoist clothing as a kind of religious symbolic clothing, it can be described as a typical carrier of Chinese traditional culture (especially the Han nationality), which contains Chinese traditional religion, philosophy, aesthetics and technology. By studying the history, form and cultural symbols of Taoist clothing has important significance for help us to deeply understand Chinese traditional costume culture and to discover the valuable cultural elements contained in them.
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Feng, Liqun. "Taocriticism in an Essay on Man." International Journal of Comparative Literature and Translation Studies 6, no. 3 (July 31, 2018): 20. http://dx.doi.org/10.7575/aiac.ijclts.v.6n.3p.20.

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Taoism, as a distinct type of philosophy, radically differs from many other philosophies in China, such as Confucianism and Mohism, by taking a much broader, much greater and more transcendental view of the world. Many similar notions of Tao have been found in the “An Essay on Man” in four epistles penned by Alexander Pope. Therefore, a challenging and daring approach to employ Taoist perspectives to interpret An Essay on Man penned would shed light upon new ways of undertaking literary criticism, namely, using non-western philosophical outlooks to re-read western literary works. The Taoist ideas used herein include oneness, small knowledge, instrumental mentality, and yin-yang. The method of using Taoism to read literary texts is dubbed Taocriticism.
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LIM, Chae-Woo. "Taoist Philosophy Reflected in the Social Reforms of Kim Jung-Geon." Tae Dong Institute of classic research 49 (December 31, 2022): 239–78. http://dx.doi.org/10.31408/tdicr.2022.49.239.

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Kim Jung-Geon (1889-1933), one of the Korean independence activists during the period of Japanese colonial rule in Korea, developed a social reform theory with his own ideology called “Wonjong (元宗)”. Wonjong was his compilation of philosophical ideologies of all ages and countries, mainly consisting of two thoughts: Geukwon (極元) and Daegonghwa Muguk (大共和無國, anarchic- republicanism) - the former refers to his cosmological worldview, and the latter is a social reform ideology. In particular, the concept of “Muguk (無國, no country)” has a key role in his ideology and is closely related to a conception of the ideal society in Taoism. In this context, we herein reviewed on distinguishable features of his “Muguk-ism (anarchism)” from the Taoism and thus obtained the following conclusions. First, the thought of Kim Jung-Geon took clear inspiration from Zhuangzi. Second, instead of merely accepting or referring to Taoist thought, he sharply criticized inherent fatalistic and passive attitudes in Taoism and built up active and practical ideology by himself. Third, as he developed the social reform ideology to save the people against the Japanese invasion in the late Joseon Dynasty, he rejected Wuwei (無為, inaction), the core concept of Taoism, but accepted Yuwei (有爲, action) to promote social reform in the real world. He did not remain as a hermit or view the world in the ideological context of Taoist philosophy; he defected to Manchuria and lead the resistance movements to achieve his ideal society and to free Korea from the Japanese military and political rule. It is concluded that Kim Jung-Geon is a very rare and creative thinker across East Asia at the time, who critically made a compilation of philosophical ideologies of all ages and countries in critical viewing and applied to the real world to establish a practical methodology. His Taoism-based social reform ideology was not limited to the Japanese rule; it is sufficiently convincing even today in light of views that point out the crisis of civilization and the need for new social reform theory in this highly industrialized modern society. Furthermore, the further studies are also needed on his position in the history of Korean Philosophy as a philosopher at the beginning of the introduction of Western philosophy.
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Wang, Yiqun. "Bodily Contemplation: On the Question of the Truth of the Perception of Physical Objects in Chinese Landscape Painting." RUDN Journal of Philosophy 25, no. 2 (December 15, 2021): 298–310. http://dx.doi.org/10.22363/2313-2302-2021-25-2-298-310.

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This article analyzes the views of representatives of the scientific community on ancient Chinese landscape painting, emphasis is mainly placed on views that concern the spiritual qualities of landscape painting, as well as rethinking concepts that ignore the significance of sensual perception. Landscape painting is usually considered as a spiritual work of Taoism: landscape painting developed from Taoist thought, Taoist philosophy determined the identity of the artistic style and the inherent spirit of landscape painting. Moreover, some researchers even believe that bodily contemplation of landscape painting means setting the very original nature of mountains and waters, and the "knowledge of the truth" is a spiritual process that is more blocked by the human capacity for sensual perception. Some of the scientists completely deny the possibility and truth of sensual perception of physical objects in landscape painting. The author of this article believes that the spiritual component of landscape painting lurks precisely in the value of sensual perception, and bodily contemplation of mountains and waters is impossible without the participation of the body, clear confirmation of which we find in the ancient Chinese theory of arts. Ancient Chinese works of art traditionally had a close connection with sensual perception through bodily contemplation. This process is not simply about capturing object information, but when the subject takes an active part in the vision of the object, when the subject gives feedback to the object, and through acquiring the object its meaning is transmitted. Only through bodily contemplation, the individual can fully feel the artistic value of landscape painting, and Taoist philosophy thus gains a real existence in landscape painting, becoming a kind of emotional thinking.
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Feng, Yi. "The Epiphany of Language: The Connotation of Zen-Taoism in Charles Bernstein's Echopoetics." boundary 2 48, no. 4 (November 1, 2021): 163–83. http://dx.doi.org/10.1215/01903659-9382243.

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Abstract As a prominent representative figure of American Language poetry, Charles Bernstein has incorporated many themes concerning “nothingness” into his poetry. Contrary to the traditional Western philosophy that defines the concept of “nothingness” as meaninglessness and agnosticism, “nothingness” in Bernstein's poetics is endowed with profound poetic and aesthetic implications. Bernstein studied the works of Zen-Taoist philosophy in his early years. Understanding the Zen-Taoist connotations of “nothingness” is an important new dimension in interpreting Bernstein's echopoetics. Bernstein integrates the anti-traditional ideas in Zen-Taoist philosophy and aesthetics with the experiment of American avant-garde poetry. “The transformation between Xu (emptiness) and Shi (Being),” the beauty of “speechlessness,” and the expression of “defamiliarization” show the “epiphany” of language and the “nature” of language. The Chinese traditional Zen-Taoist philosophy is an important part of Bernstein's echopoetics.
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Balalaeva, N. K. "WAYS OF HARMONY IN TAOIST HEALTH PRACTICES." Humanities And Social Studies In The Far East 17, no. 4 (2020): 203–10. http://dx.doi.org/10.31079/1992-2868-2020-17-4-203-210.

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The article, within the framework of Taoist philosophy and its ideas about the psychophysiological structure of human, considers the aspects of Taoist practices in terms of their health potential. Taoist practitioners use natural therapy methods and aim to awaken the body's internal resources, strengthen human health and vitality
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Kim, Hyunsu. "Taoist Philosophy and Holistic Character Education." Korean Society of Culture and Convergence 41, no. 4 (August 30, 2019): 129–50. http://dx.doi.org/10.33645/cnc.2019.08.41.4.129.

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Yun, JinHyo Joseph, KyungBae Park, JeongHo Yang, and WooYoung Jung. "The philosophy of “open innovation”." Journal of Science and Technology Policy Management 7, no. 2 (July 4, 2016): 134–53. http://dx.doi.org/10.1108/jstpm-08-2015-0030.

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Purpose The purpose of this paper is to explore the ideological foundation of open innovation strategies and the open business model, which are appearing as new industrial paradigms based on information technology (IT). Design/methodology/approach First, this paper examined the ideological foundation of Deleuze, Whitehead, and Popper. Next, Taoism was scrutinized to discover concrete bases for open innovation. Findings Here, it was found that Taoism completely coincides with the logical basis of open innovation. The theory “the supreme good is like water” of Taoism means to vacate oneself and fill the space with others to create paradoxes, thereby filling oneself with a more creative method. Originality/value Taoism provides a way to present paradoxes through the idea of vacating and opening to reach a creative stage of leaving nature as it is.
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Dissertations / Theses on the topic "Taoist philosopy"

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Ely, Bonita. "Change and continuity : the influences of Taoist philosophy and cultural practices on contemporary art practice." Thesis, View thesis (Appendix 3 available at UWS Library for private study and research purposes only), 2009. http://handle.uws.edu.au:8081/1959.7/40805.

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The aim of this thesis is to identify in contemporary art practices the inflections that have either direct, or indirect origins in Taoism, the conceptual source of China’s principle indigenous, cultural practices. The thesis argues that the increasingly cross cultural qualities of contemporary art practice owe much to the West’s exposure to Taoism’s non-absolutist, non-humanist tropes, a cultural borrowing that has received slight attention despite its increasingly pervasive presence. This critical analysis is structured by Deleuze and Guattari’s theory of the rhizome as a metaphor for cultural influences that are pluralist permeations, rather than a linear hierachy. The thesis tracks discourse between the West and China from early contact to the present, tracing manifold aspects of Taoism’s modes of visual representation in Western art. Chinese gardens, Chinoiserie, calligraphy, and their coalescence in Chinese painting, are analysed to locate Taoist precepts familiar to the West, principally citing the Tao Te Ching by Lao Tzu, Taoism’s founder. Here Taoist philosophy, as synthesised in Western thought, is proven to be a source of identifiable innovations in contemporary art practice. For example, spatial articulation as a dominant element of expression in installation art is traced to Western artists’ exposure to the conceptualised spatiality of Sinocised artefacts. Taoist precepts are analysed in the Chinese tradition of improvising upon calligraphic characters as a key factor.This model is deployed using the skills set of studio-based research, to identify the experimental nature and degree of improvisation in Western artists’ adaptations of Taoist methods in innovative painting, then sculpture. Investigations of artworks are structured upon correlations between Deleuze’s theories of representation and Taoist theories of creativity. A thematic connection with Taoism located in contemporary art, namely, notions of continuity and change, assists this detailed unravelling of creative processes, aesthetics, metonymy and meaning derived from Taoism in global, contemporary art.
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Chan, Wai Kong. "Wang Chongyang xin xing lun yan jiu /." View abstract or full-text, 2006. http://library.ust.hk/cgi/db/thesis.pl?HUMA%202006%20CHAN.

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林偉龍. "道與氣中國早期思想中的宇宙論試探= Dao and qi: an exploration of cosmology in early China." HKBU Institutional Repository, 2016. https://repository.hkbu.edu.hk/etd_oa/294.

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在中國古代道家宇宙論研究之中，「道」與「氣」的關係如何，一直是難以 簡單解釋的問題，學者對這問題意見不一，歧見紛呈。本文希望透過《管子》四 篇的解讀及《老子》、《莊子》、《淮南子》宇宙系統的研究來論證部分學者主張「道」 等同「氣」的意見之不妥當處，並提出「道」與「氣」實為相互區別，「道」與「氣」並不是「同一」的看法。此外，本文會以「修心練氣」的角度揭示古人在「修心練氣」的過程中做到「練氣體道」，繼而「氣道並生」的效果。本文將以 此提出，在先秦至漢的道家宇宙論中，「道」與「氣」雖屬不同層次的概念，但 卻是處於同一「軌跡」，「同軌並生」的看法。最後，本文再以「氣」與「道」的 關係來粗淺地回應陳漢生提出的「中國並未發展出抽象實體理論」的問題。本文的第二章將會探討人們在探尋天地秩序，生命起源時，如何回應世界的 最初起源是甚麼及其生滅法則又是甚麼這兩條問題。第二章以這兩條問題來審視 古希臘哲學家的宇宙系統與「道」、「氣」宇宙系統，從而揭示，無論是古代中國 的道家，抑或是古希臘的哲學家都未能完好地回答這兩條問題。第二章因而提出， 沒有周詳考慮這兩條核心問題使「道」與「氣」的宇宙理論存有不確定及不清晰 的地方的看法。本文的第三章嘗試探討道家宇宙論中「氣」與「道」的關係，以此考究「氣」 與「道」究竟是「同一性」，抑或是不同層次的概念。第三章將以《管子》四篇 的文獻解讀 及《管子》四篇的理論體系來作考察，以指出「氣或精氣等同道的 理論」的欠妥當處。第四章將考察《老子》、〈恆先〉及《淮南子》宇宙生成系統，再次揭示「氣」 與「道」是相互區分的，它們是屬於不同層次的概念。第五章將會以「修心練氣」的角度切入，以揭示古人在「修心練氣」的過程 中做到「練氣充道」，繼而「氣道並生」。第五章將以此提出，在先秦至漢的道家 宇宙論中，「道」與「氣」雖屬不同層次的概念，但卻是處於同一「軌跡」，「同 軌並生」的看法。另外，第五章亦會以「氣」與「道」的關係來粗淺地回應陳漢 生提出的「中國並未發展出抽象實體理論」的問題。本文認為，中國古人選擇的 是「抽象原理」與「具象世界」相結合的世界觀來發展抽象理論，跟西方「抽象 原理」與「具象世界」截然劃分的哲學傳統不同。所以，簡單地以西方哲學系統 與中國古代思想作對比，未必可以窺見中國古代思想的真象。;「同軌並生」的看法。另外第 五章亦會以「氣」與道的關係來粗 淺地回應陳漢生提出的 「中國並未發展出抽象 實體理論」的問題。本文認為， 理論」的問題。本文認為， 理論」的問題。本文認為， 理論」的問題。本文認為， 理論」的問題。本文認為， 中國古人選擇的是「抽象原理」與具世界相結合觀來發展理論，跟西方「抽象原」與具世界截然劃分的哲學傳統不同。 理論，跟西方「抽象原」與具世界截然劃分的哲學傳統不同。 理論，跟西方「抽象原」與具世界截然劃分的哲學傳統不同。 理論，跟西方「抽象原」與具世界截然劃分的哲學傳統不同。 理論，跟西方「抽象原」與具世界截然劃分的哲學傳統不同。 理論，跟西方「抽象原」與具世界截然劃分的哲學傳統不同。 理論，跟西方「抽象原」與具世界截然劃分的哲學傳統不同。 理論，跟西方「抽象原」與具世界截然劃分的哲學傳統不同。 理論，跟西方「抽象原」與具世界截然劃分的哲學傳統不同。 理論，跟西方「抽象原」與具世界截然劃分的哲學傳統不同。 理論，跟西方「抽象原」與具世界截然劃分的哲學傳統不同。 理論，跟西方「抽象原」與具世界截然劃分的哲學傳統不同。 理論，跟西方「抽象原」與具世界截然劃分的哲學傳統不同。 理論，跟西方「抽象原」與具世界截然劃分的哲學傳統不同。 所以， 簡單地以西方哲學系統與中國古代思想作對比，未必可窺見的真象。;For many years, the relations between the two concepts of "Dao" and "Qi", in ancient Taoist Cosmology, has not been clearly explained. Based on a meticulous study of the relevant Taoist canons, mainly the Four Chapters of Guanzi 管子, Laozi 老子, Zhuangzi 莊子 and Huainanzi 淮南子, the author of this thesis reviews different views in previous scholarship, provides his own observations and hypotheses. This thesis examines how the ancient people conceive to attain "Dao" by cultivating their mind and practicing "Qi"; meanwhile, "Dao" and "Qi" is generated simultaneously in one's body. In addition, by reviewing the trajectory of the development of Taoist Cosmology from the Pre-Qin period to the Han dynasty, this thesis argues that, although "Dao" and "Qi" are different in concept, they can be naturally generated and developed on a same track in one's body. With the analysis of the relations between "Dao" and "Qi", this thesis discuss Chad Hansen's theory that Chinese thought lacks abstract entities in anything resembling the way Western theories of abstract entities did". The second chapter of this paper examines how ancient Chinese respond to the following questions: What is the origin of the world? And what are the laws governing the life and death of the myriad things? In this chapter, the cosmic system of ancient Greek philosophy is also discussed to compare with its counterpart in China, the cosmological system of which is elaborated from the concepts of "Dao" and "Qi". This reveals that neither ancient Chinese Taoists, nor ancient Greek philosophers be able to fully address these two questions. It is hence concluded that the interpretation of the cosmological theory based on "Dao" and "Qi" lacks clarity and precision without addressing to the above mentioned two fundamental questions. The third chapter explores the relations between "Dao" and "Qi" in early Taoist literature . Through literary reviews of the Four Chapters of Guanzi 管子and the Theoretical System of the Four Chapters of Guanzi 管子, with a focus on the differences and similarities of these two substances, "Dao" and "Qi" , according to this author, cannot be equalized in the contexts of the Four Chapters of Guanzi 管子. The third chapter explores the relations between "Dao" and "Qi" in early Taoist literature . Through literary reviews of the Four Chapters of Guanzi 管子and the Theoretical System of the Four Chapters of Guanzi 管子, with a focus on the differences and similarities of these two substances, "Dao" and "Qi" , according to this author, cannot be equalized in the contexts of the Four Chapters of Guanzi 管子. The third chapter explores the relations between "Dao" and "Qi" in early Taoist literature . Through literary reviews of the Four Chapters of Guanzi 管子and the Theoretical System of the Four Chapters of Guanzi 管子, with a focus on the differences and similarities of these two substances, "Dao" and "Qi" , according to this author, cannot be equalized in the contexts of the Four Chapters of Guanzi 管子. The third chapter explores the relations between "Dao" and "Qi" in early Taoist literature . Through literary reviews of the Four Chapters of Guanzi 管子and the Theoretical System of the Four Chapters of Guanzi 管子, with a focus on the differences and similarities of these two substances, "Dao" and "Qi" , according to this author, cannot be equalized in the contexts of the Four Chapters of Guanzi 管子
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Ely, Bonita. "Change and continuity the influences of Taoist philosophy and cultural practices on contemporary art practice /." View thesis (Appendix 3 available at UWS Library for private study and research purposes only), 2009. http://handle.uws.edu.au:8081/1959.7/40805.

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Thesis (Ph.D.)--University of Western Sydney, 2009.
A thesis presented to the University of Western Sydney, College of Arts, School of Communications Arts, in fulfilment of the requirements for the degree of Doctor of Philosophy. Includes bibliographies. Thesis front, chapters, appendices 1, 2 also available online at: http://handle.uws.edu.au:8081/1959.7/40805.
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Luk, Kei Yeung. "Lao Zhuang "dao" yu "wu wei" gai nian de dang dai quan shi /." View abstract or full-text, 2009. http://library.ust.hk/cgi/db/thesis.pl?HUMA%202009%20LUK.

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Kwan, Sui-Chi. "Language, reality and daohood : an exercise in comparative philosophy /." View abstract or full-text, 2008. http://library.ust.hk/cgi/db/thesis.pl?HUMA%202008%20KWAN.

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Tang, Yun, and 汤云. "Free, resentment, and social criticism: a critical reflection on Daoism." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2013. http://hub.hku.hk/bib/B50567020.

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Stephens, Daniel J. "Realism, relativism, and Dao a look at language and normative social philosophy in Rorty and ancient China /." Thesis, Click to view the E-thesis via HKUTO, 2008. http://sunzi.lib.hku.hk/hkuto/record/B40988028.

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Tam, Ekman Pui-chuen. "The influence of Zen-Taoism on Thomas Merton's view of contemplation." Thesis, University of Ottawa (Canada), 2001. http://hdl.handle.net/10393/6327.

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This doctoral dissertation studies the relationship between the development of Merton's view of contemplation and Merton's extensive interest in and writings on Zen and classical Taoism. It aims to show that Merton's later view of contemplation is influenced by his appropriation of the teachings of Zen-Taoism. The opening chapter of the dissertation explores the origin, the extent, and the reasons for Merton's interest in Zen and classical Taoism. It explains how Merton's interest in Zen-Taoism grew enormously in the mid 1950s. Zen-Taoism became one of his chief areas of interest between 1959 and 1968, during the last ten years of his life. The second chapter analyzes the content of Merton's writing on classical Taoism, particularly The Way of Chuang Tzu. The chapter indicates that The Way of Chuang Tzu consists of 62 passages chosen from the standard version of the Chuang Tzu. Merton's version of the Chuang Tzu reflects his personal appropriation of the teachings of Master Chuang. The third chapter studies Merton's writings on Zen, including Mystics and Zen Masters, Zen and the Birds of Appetite, and a number of other essays. The chapter shows how Merton's understanding of Zen is informed by the writings of Suzuki, Hui-neng, and other Chinese Zen Masters of the Southern school. Chapter four begins to explore the development of Merton's understanding of contemplation. It investigates Merton's foundational knowledge of contemplation by attending to his references to the works of Etienne Gilson, Jacques Maritain, Thomas Aquinas, Augustine of Hippo, and John of the Cross. Chapter five examines Merton's early view of contemplation by studying mainly three pieces of his early works, which were written in between 1999 and 1958: What Is Contemplation?, Seeds of Contemplation, and The Ascent to Truth. Chapter six studies Merton's later writings on contemplation, which were written in between 1959 and 1968. These writings betray a substantially different way of understanding contemplation, one which contains a number of new emphases and elements not found in the early writings. Chapter seven further explores the scope of the influence of Zen-Taoism on Merton's later view of contemplation. It focuses on several areas of change in the later writings and investigates the extent to which those changes are influenced by Zen-Taoism. The last chapter of this dissertation evaluates Merton's later view of contemplation. It points out that Merton's later view of contemplation reflects a more ecumenical attitude. (Abstract shortened by UMI.)
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Suen, Chung Keung Daniel, and 孫頌強. "Taoism in project management: a post-modernist approach or neo-classicism?" Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1998. http://hub.hku.hk/bib/B31251560.

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Books on the topic "Taoist philosopy"

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Dao jia dao jiao shi lüe lun gao: Daojia daojiao shilue lungao. Beijing Shi: Guang ming ri bao chu ban she, 2006.

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Early Chinese mysticism: Philosophy and soteriology in the Taoist tradition. Princeton, N.J: Princeton University Press, 1991.

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MacNeil, Sean. À la découverte du tao: Méditations taoïstes. Outremont, Québec: Éditions Quebecor, 2003.

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Dao jia yu Zhongguo si xiang shi lun. [Xiamen]: Xiamen da xue chu ban she, 2002.

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Xichen, Lü, ed. Dao xue tong lun: Dao jia, dao jiao, dan dao. Beijing Shi: She hui ke xue wen xian chu ban she, 2004.

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Zongcheng, Zhao, ed. Xuan men tan zhu. Chengdu Shi: Ba Shu shu she, 2007.

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Robinet, Isabelle. Lao Zi et le tao. Paris: Bayard Éditions, 1996.

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Dahua, Li, ed. Dao jiao si xiang. [Guangzhou]: Guangdong ren min chu ban she, 1996.

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To, sangsang hanŭn him: Pulsa rŭl kkumkku nŭn chŏngsin kwa saengmyŏng. Sŏul-si: Ihaksa, 2003.

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Dao xue tong lun. 2nd ed. Beijing Shi: She hui ke xue wen xian chu ban she, 2018.

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Book chapters on the topic "Taoist philosopy"

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Zuo, Yijia. "Turning to Taoist Philosophy." In Self-Construction in a Transcultural Context, 139–66. Singapore: Springer Nature Singapore, 2022. http://dx.doi.org/10.1007/978-981-19-3671-5_5.

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Woo, Peter Kun-Yu. "Taoist Philosophy compared to European Philosophy." In Asian philosophy, 207–22. Dordrecht: Springer Netherlands, 1993. http://dx.doi.org/10.1007/978-94-011-2510-9_11.

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Ai, Amy L. "Qigong and Healing (Based on Taoist Philosophy)." In Asian Healing Traditions in Counseling and Psychotherapy, 41–52. 2455 Teller Road, Thousand Oaks California 91320: SAGE Publications, Inc., 2018. http://dx.doi.org/10.4135/9781071800768.n7.

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Dong, Ping, and Xiao-Yan Wang. "Life, Death and End-of-Life Care: Taoist Perspective." In Philosophy and Medicine, 147–55. Dordrecht: Springer Netherlands, 2003. http://dx.doi.org/10.1007/978-94-017-0419-9_14.

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Strand, Roger, and Caroline Engen. "Filled with Desire, Perceive Molecules." In Human Perspectives in Health Sciences and Technology, 251–67. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-92612-0_15.

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AbstractCould there be a Taoist philosophy of Acute Myeloid Leukaemia (AML)? This chapter discusses why a molecular treatment of AML has been so hard to find but still so intensely researched, and exposes some of the ethical dilemmas involved when treating this aggressive blood cancer. It does so by applying the concepts and style of the ancient Chinese masterpiece Tao Te Ching, the essence of which is that the real world is richer than what can be expressed by language.
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Ching, Julia. "Freedom and the Natural: Taoism as Religious Philosophy." In Chinese Religions, 85–101. London: Palgrave Macmillan UK, 1993. http://dx.doi.org/10.1007/978-1-349-22904-8_6.

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Lai, Shen-chon. "The Speculative Philosophy of the Triunity in Chinese Universism (TAOISM) and Buddhism." In A Discourse of the World Religions, 96–122. Dordrecht: Springer Netherlands, 2003. http://dx.doi.org/10.1007/978-94-017-2618-4_7.

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You, Zhuran, A. G. Rud, and Yingzi Hu. "Promoting Morality for Ultimate Liberation: The Philosophy of Moral Education in Religious Taoism and Buddhism." In The Philosophy of Chinese Moral Education, 133–59. New York: Palgrave Macmillan US, 2018. http://dx.doi.org/10.1057/978-1-137-56434-4_7.

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Bowman, Jonathan. "Extending the Dialectics of Secularization Eastward: Scriptural Hermeneutics and Discursive Insights from Hindu, Buddhist, Confucian, and Taoist Philosophy of Language." In Studies in Global Justice, 49–118. Cham: Springer International Publishing, 2015. http://dx.doi.org/10.1007/978-3-319-12709-5_2.

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Zhihua, Yin. "Taoist Philosophy on Environmental Protection." In Taoism, 279–92. BRILL, 2012. http://dx.doi.org/10.1163/9789047427995_016.

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Conference papers on the topic "Taoist philosopy"

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Dong, Xin. "Analysis of Taoist Belief of Compliance with Courtesy from Taoist Philosophy." In 3rd International Conference on Arts, Design and Contemporary Education (ICADCE 2017). Paris, France: Atlantis Press, 2017. http://dx.doi.org/10.2991/icadce-17.2017.79.

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Klimovich, Victoria. "CATEGORY OF 混 (HÙN, “PRIMORDIAL CHAOS”) IN FOUR GREAT CLASSICAL NOVELS." In 9th International Conference ISSUES OF FAR EASTERN LITERATURES. St. Petersburg State University, 2021. http://dx.doi.org/10.21638/11701/9785288062049.16.

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混 (hùn, “primordial chaos”) is one of the most complex and multi-aspect concepts in Chinese philosophy. This category was fully developed in the Taoist texts, dating back to the 4th–3th centuries BC. Taoist philosophers interpreted the concept not just as the core of cosmogony, but also as the basis of all ethical and socio-political concepts. In Taoist texts all the meanings are distinctly positive and opposed to the concept of 乱 (luàn, “disorder”), which means destruction of the original chaotic (i. e., holistic) nature of the universe. To determine how this concept transpire in traditional Chinese culture and to what extent it is still considered to be positive, the author analyzed the usage of the word in the four great classical novels: Water Margin, Romance of the Three Kingdoms, Journey to the West and Dream of the Red Chamber.
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Ji, Shangkun. "Enlightenment of Taoist Management Philosophy to Modern Enterprise Management." In Proceedings of the Third International Conference on Economic and Business Management (FEBM 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/febm-18.2018.105.

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"Chinese Taoist Philosophy of Health Preservation from the View of Life and the Significance of the Times." In 2018 4th International Conference on Economics, Management and Humanities Science. Francis Academic Press, 2018. http://dx.doi.org/10.25236/ecomhs.2018.109.

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Uya, Yifan. "Collaborative Vibration: The Mythic Journey of A Coal Boy." In LINK 2021. Tuwhera Open Access, 2021. http://dx.doi.org/10.24135/link2021.v2i1.119.

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Acknowledging the Anthropocene crisis, my research examines myth and myth-making to reimagine the role of Claude Lévi-Strauss’ bricoleur concept. Following Joseph M. Coll’s Taoist and Buddhist systemic thinking inspired theory of sustainable transformation, the practice-led project evolves into the making of an essayist film that conveys a specific personal myth.My research reckons that a bricoleur should perceive myth-making as an organic growing organisation that acquires intuition and posteriori knowledge. And focus on a narrative that evolves into the mythic identity of a piece of coal and a bar-tailed godwit corresponding to designated oppositional values and semiotic assets. Apart from the practitioner works of Stan Brakhage, Chris Marker and Adam Curtis, my research also dives into Elysia Crampton Chuquimia, Howie Lee and Yaksha‘s musical languages to explore the other narrative possibilities when re-examining history in a socially conscious manner. As the film soundtrack is also part of the myth-making production. My practice-led project inevitably evolves into the subject of the self as the production presents a negotiation through metaphors and signifiers concerning memory, history and experience. The filmmaking echoes a search for the wisdom of self-acceptance. It adopts Stephen Yablo’s understanding of conceivability to generate and regenerate meaningful assets. Concepts are planted to grow into newer representations compromising posteriori knowledge and self-realisations, with informal syllogistic reasoning concerning the epistemological nature of imagination and the transformative structure of myth. The contextual knowledge of my research examines the subject of myth and myth-making through Jacques Lacan's theory of fantasy, Jungian analytical psychology and Claude Lévi-Strauss knowledge of structural linguistics. It adopts Lévi-Strauss’ canonical myth formula concerning the missing discussion of experience, community, and the wilder contexts of shamanology. Maurice Merleau-Ponty's phenomenological body and Martin Heidegger's thoughts on the philosophy of technology concerning the body-to-technology relation and the notion of symbolic light and darkness. With critics on the instrumentalist stance of technology and Rene Descartes's modal metaphysics concerning Arnold Gehlen’s conservative alert of mankind’s debased condition of modern existence, my research proposes that myth-making is a necessary altruistic form of social technology that can transform experience into wisdom. Acknowledging that will is the priority for behaviour change. The production examines the Dao of myth and myth-making as a specific technological answer to resolve David Attenborough's calling for a global transformation and collaboration in his book A Life of Our Planet. To further develop such a technology, my research seeks a systemic understanding of myth and myth-making. Therefore, my research hypothesis a wholistic and heuristic methodology, namely Daoist bricoleur. By experiencing a personal myth, I celebrate my Manchu and Chinese culture origin and the complexity of my upbringing. My research visits the endangered Manchu Ulabun storytelling tradition and reckons the film production rely on the structural establishment of critical mythic fragments founded on autobiography and social conventions. As a permanent resident of New Zealand born in a coal-mining town in eastern Inner Mongolia, China, with an unverifiable ancestral clan name related to Kangxi, Yongzheng and Qianlong Emperor of the Qing Dynasty and much more.
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