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Journal articles on the topic 'Taoist philosopy'

Author: Grafiati

Published: 28 February 2023

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1

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

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This paper provides an analysis of the gradual degeneration of philosophical-libertarian Taoism (the Lao-Zhuang tradition, including Neo-Taoism) into religious-authoritarian Taoism (the Huang-Lao tradition, including Taoist religion). It emphasizes not only the influence of Yang Zhu and Hui Shi on early Taoist philosophy but also the influence of Legalism (and Indian Buddhism) on later religious-authoritarian Taoism. The main thesis of the paper is that the transformation of Taoist political thought was caused primarily by the rulers' policy.

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2

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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3

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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4

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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5

LIM, Chae-Woo. "Taoist Philosophy Reflected in the Social Reforms of Kim Jung-Geon." Tae Dong Institute of classic research 49 (December 31, 2022): 239–78. http://dx.doi.org/10.31408/tdicr.2022.49.239.

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

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6

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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7

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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8

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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9

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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10

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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11

Li, Dong, and Cui Rong Zhang. "Study on the Concept of Ecological Environmental Protection Manifested in Taoist Culture." Advanced Materials Research 610-613 (December 2012): 3192–95. http://dx.doi.org/10.4028/www.scientific.net/amr.610-613.3192.

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As the Taoist culture contains extremely abundant thoughts about ecological protection, this paper is intended to discuss the thoughts of ecological protection manifested in Taoist culture only from the universe philosophy view of “the law of the Tao is its being what it is”, the life care view of “attaching importance to life and cherishing life”, the ecological balance view of “nature, earth & human beings living in peace with each other”, the harmonious universe view of “nature & human being in harmony”. The discussion expects to enlighten human beings to absorb valuable ecological wisdom from Taoist thoughts about ecological protection and accomplish their transformation and recreation in modern sense.

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12

Liao, Qi Peng, and Shu Lan Yang. "Exploration on the Impact of Traditional Chinese Philosophy on Urban Planning in Ancient China." Applied Mechanics and Materials 253-255 (December 2012): 143–46. http://dx.doi.org/10.4028/www.scientific.net/amm.253-255.143.

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The political system in ancient China based upon Confucian philosophy and the advocation of Taoist philosophy once had profound influence on the urban planning and construction in ancient China, and a relatively complete urban planning and construction system had been developed accordingly. Under the “ritual system” in Confucianism, the central axis of urban roads, spatial sequence of architecture, rigid urban layout reflected the rigid hierarchy and ethical order of the society. Taoist philosophy emphasized the harmony between humankind and nature, and highly valued the protection of ecological environment during the urban construction process. These traditional urban planning system and thought summarized the experience in urban planning and construction in ancient China. We should discard the dross and assimilate the fine essence, and develop the unique cultural characteristics of urban construction in China.

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13

Kohn, Livia. "Philosophy as Scripture in the Taoist Canon." Journal of Chinese Religions 20, no. 1 (January 1992): 61–76. http://dx.doi.org/10.1179/073776992805307629.

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14

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

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15

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

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16

Peerenboom, R. P. "Cosmogony, the Taoist Way." Journal of Chinese Philosophy 17, no. 1 (February 1, 1990): 157–74. http://dx.doi.org/10.1163/15406253-01701002.

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17

Peerenboom, R. P. "Cosmogony, the Taoist Way." Journal of Chinese Philosophy 17, no. 2 (February 1, 1990): 157–74. http://dx.doi.org/10.1163/15406253-01702002.

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18

Chen, Ellen M. "How Taoist Is Heidegger?" International Philosophical Quarterly 45, no. 1 (2005): 5–19. http://dx.doi.org/10.5840/ipq200545161.

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19

PEERENBOOM, R. P. "COSMOGONY, THE TAOIST WAY." Journal of Chinese Philosophy 17, no. 2 (June 1990): 157–74. http://dx.doi.org/10.1111/j.1540-6253.1990.tb00406.x.

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20

Chan, Alan K. L., and Livia Kohn. "Taoist Mystical Philosophy: The Scripture of Western Ascension." Philosophy East and West 43, no. 2 (April 1993): 313. http://dx.doi.org/10.2307/1399620.

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21

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

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

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22

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

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

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23

Kohn, Livia. "Taoist Visions of the Body." Journal of Chinese Philosophy 18, no. 2 (February 10, 1991): 227–52. http://dx.doi.org/10.1163/15406253-01802007.

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24

KOHN, LIVIA. "TAOIST VISIONS OF THE BODY." Journal of Chinese Philosophy 18, no. 2 (June 1991): 227–52. http://dx.doi.org/10.1111/j.1540-6253.1991.tb00628.x.

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25

Mitsuda, Masato. "Taoist Philosophy and its Influence on Tang Naturalist Poetry." Journal of Chinese Philosophy 15, no. 2 (January 25, 1988): 199–215. http://dx.doi.org/10.1163/15406253-01502006.

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26

MITSUDA, MASATO. "TAOIST PHILOSOPHY AND ITS INFLUENCE ON TANG NATURALIST POETRY." Journal of Chinese Philosophy 15, no. 2 (June 1988): 199–215. http://dx.doi.org/10.1111/j.1540-6253.1988.tb00597.x.

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27

Qiang, Yu. "The Theme and Logical Construction of the Taoist Philosophy." Frontiers of Philosophy in China 1, no. 1 (January 2006): 133–43. http://dx.doi.org/10.1007/s11466-005-0005-0.

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28

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

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

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29

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

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30

Wawrytko, Sandra A., Thomas Cleary, and Stephen Little. "Immortal Sisters: Secrets of Taoist Women." Philosophy East and West 41, no. 3 (July 1991): 442. http://dx.doi.org/10.2307/1399263.

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31

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

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

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32

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

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33

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

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34

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

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35

Levine, S. K. "The Tao of Poiesis: Expressive Arts Therapy and Taoist Philosophy." Creative Arts in Education and Therapy 1, no. 1 (2015): 15–25. http://dx.doi.org/10.15534/caet/2015/1/4.

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36

Xuan, Jie, and Namhyo Kim. "Chinese landscape painting technique based on Taoist philosophy exhibit application." Journal of Korean Society Of Exhibition Design Studies 16, no. 2 (December 31, 2019): 31–44. http://dx.doi.org/10.34144/eds.32.3.

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37

Kim, Hyunsu. "The reality of character education program based on Taoist philosophy." Korean Society of Culture and Convergence 42, no. 6 (June 30, 2020): 419–38. http://dx.doi.org/10.33645/cnc.2020.06.42.6.419.

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38

Dong, Ya, and Ya Zhou. "Chinese Traditional Garden of Water and the Chinese Culture." Advanced Materials Research 790 (September 2013): 211–14. http://dx.doi.org/10.4028/www.scientific.net/amr.790.211.

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Chinese traditional culture has a great impact on the construction of the Chinese traditional garden. Chinese classical gardens of Dealing with Water is inextricably linked with the Chinese culture. This article from the point of view of Chinese culture Confucian ,the Taoist viewpoint and Buddhist perspectives on Chinese garden of Dealing with Water elaborately, modern design philosophy has certain referential significance.

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39

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

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

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40

CHENG, CHUNG-YING. "A TAOIST INTERPRETATION OF "DIFFERANCE" IN DERRIDA." Journal of Chinese Philosophy 17, no. 1 (March 1990): 19–30. http://dx.doi.org/10.1111/j.1540-6253.1990.tb00030.x.

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41

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

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

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42

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

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

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43

Yang, Fan, Jing Lin, and Thomas Culham. "From intimidation to love: Taoist philosophy and love-based environmental education." Educational Philosophy and Theory 51, no. 11 (January 15, 2019): 1117–29. http://dx.doi.org/10.1080/00131857.2018.1564659.

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44

PITIRICIU, Silvia. "DIN LEXICUL TERAPIILOR COMPLEMENTARE: ACUPUNCTURA." Studii și cercetări de onomastică și lexicologie 28, no. 1-2 (February 12, 2022): 307–20. http://dx.doi.org/10.52846/scol.2021.1-2.20.

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"A complementary therapy, acupuncture is also an ancient method of relieving pain or healing diseases in traditional Chinese medicine. It is based on elements of Taoist philosophy. The typology of acupuncture reflects the evolution of complementary therapies over time. The vocabulary of acupuncture includes both specialized vocabulary elements and common language elements. From a stylistic and linguistic point of view, the points located along the energy meridians represent catachresis or linguistic metaphors."

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45

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

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46

Kamola, U. Saidova. "THE PHILOSOPHY OF “TAO” AS A SPECIAL WAY IN THE EDUCATION OF PERSON." Globus: social sciences 7, no. 3(37) (October 19, 2021): 41–43. http://dx.doi.org/10.52013/2713-3087-37-3-6.

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The article is devoted to the philosophy of «Tao», one of the ancient Chinese teachings, aimed at improving the education of the individual. The author shows that Taoist teaching is a complex system of unity between the world and man, where special attention is paid to family relations. An important criterion is that thanks to good upbringing, which is the true path of the Tao of life, one can achieve a state of true harmony and mental order.

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47

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

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

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48

Tominaga, Thomas T. "Possibility of a Taoist-Like Wittgensteinian Environmental Ethics." Journal of Chinese Philosophy 21, no. 2 (February 10, 1994): 139–54. http://dx.doi.org/10.1163/15406253-02102002.

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49

Inada, Kenneth K. "The Challenge of Buddho-Taoist Metaphysics of Experience." Journal of Chinese Philosophy 21, no. 1 (February 10, 1994): 27–47. http://dx.doi.org/10.1163/15406253-02101002.

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50

Thompson, Kirill O. "Taoist Cultural Reality: the Harmony of Aesthetic Order." Journal of Chinese Philosophy 17, no. 2 (February 1, 1990): 175–85. http://dx.doi.org/10.1163/15406253-01702003.

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