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Dissertations / Theses on the topic 'Taoist Temples'
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1
Wong, Choi-kuen. "Ching Chung Taoist temple of Hong Kong Dao jiao Xianggang qing song guan /." Click to view the E-thesis via HKUTO, 1999. http://sunzi.lib.hku.hk/hkuto/record/B31952409.
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Wong, Choi-kuen, and 黃彩娟. "Ching Chung Taoist temple of Hong Kong." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1999. http://hub.hku.hk/bib/B31952409.
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Ng, Chung-kwan Wallace. "Building as an incomplete urban topography : a public terrain at Wong Tai Sin Temple /." Hong Kong : University of Hong Kong, 2000. http://sunzi.lib.hku.hk/hkuto/record.jsp?B25947448.
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Simon, Scott 1965. "Economics of the Tao : social and economic dimensions of a Taoist monastery." Thesis, McGill University, 1994. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=68136.
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Most studies of monasticism have concentrated on the religious discourse of asceticism as a withdrawal from the secular world. Based on three months of field research in a Taoist monastery at a holy mountain in Wenzhou, China, however, this thesis describes the close relationship between the monastery and the local society and economy. Social and economic factors influence the decisions of individuals to become monks or nuns. Through networks of lay disciples, the monastery maintains close social links to society. Furthermore, the monastery is intricately tied to the economy as a provider of ritual and tourist services. It is hoped that this thesis will contribute to a better understanding of the place of religious institutions in rural Chinese society.
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Ng, Chung-kwan Wallace, and 吳仲君. "Building as an incomplete urban topography: apublic terrain at Wong Tai Sin Temple." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2000. http://hub.hku.hk/bib/B31985373.
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Su, Yanfang, and 苏艳芳. "Mapping the lost cultural landscape of the Donghua Daoist Temple in Chongqing: a study of the importance ofcultural landscape for Daoist sites." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2012. http://hub.hku.hk/bib/B48348491.
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Daoist architecture, as the cultural carrier of Daoism, has close relationship with cultural landscape which is a key element in the conservation of Daoism sites. However, very little scholarly attention has been paid to it, and obviously this is a threat to the integrity of Daoist architecture and also the intangible part behind it – the continuity of Daoism culture. To date, 86 properties with 5 trans-boundary properties and 1 delisted property on the World Heritage List have been included as cultural landscapes: of these only 3 were in the China, whilst none of them is related to Daoism.
The relatively small number of Chinese nomination is due partly to less concern to the cultural landscape during inscription in china, despite its great importance. Moreover, though some Daoism sites and architecture have been proved to have universal value and inscribed as world heritage, such as Mount Qingcheng and Dujiang yan Irrigation System, Ancient Building Complex in the Wudang Mount and Mount Sanqing shan National Park, some official presences have ignored the fact that they would fulfil the category of continuing landscape of outstanding universal value with cross reference to the associative cultural landscape category.
And the objective of this dissertation is to provide an understanding of the close relationship between Daoist architecture and cultural landscape which seems to have never been integrated with each other, and also the important role that cultural landscape plays in the survival and conservation of Daoist architecture, through a case study of a Daoism temple in Chongqing.published_or_final_version
Conservation
Master
Master of Science in Conservation
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Li, Chun-tung, and 李俊彤. "Envisioning authority: the Mongol imperium and the Yonglegong mural paintings and architecture." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2012. http://hub.hku.hk/bib/B48079911.
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This thesis addresses the question of how the Mongol imperium’s patronage in combination with Quanzhen Taoist proselytism inspired the mural paintings and architectural forms of the Yonglegong永樂宮. The Taoist temple of Yonglegong was constructed during the Yuan dynasty (1279-1368) on the site of the former residence of the Taoist immortal L? Dongbin呂洞賓. During the period of the temple’s construction from 1244 to 1358, the Quanzhen 全真order, to which the Yonglegong was affiliated, thrived under the Mongol imperium. Previous scholarship has emphasized the Quanzhen order’s autonomous and exclusive role in the formation of Yonglegong. An analysis of the development of the Quanzhen from its establishment in late Jin dynasty (1115-1234) to its rise to prominence during the Yuan suggests that it received significant imperial supports and thus was not wholly autonomous. The Quanzhen order’s development was intertwined with and propounded by imperial patronage. The Yonglegong’s status as one the three holiest patriarch halls of the order ensured its centrality as a showpiece of the Mongol-Quanzhen collaboration.
This study explores the iconographic innovations of Chaoyuantu 朝元圖 (Paying homage to the Origins), a representation of the Taoist universe, a subject that existed in pre-Yuan art; and the Hagiography of L? Dongbin, a new category of Taoist imagery. These two mural painting programs show different modes of appropriation. In the Chaoyuantu, the Mongol imperium altered the scheme of depiction and inserted new iconography in order to register their claims over established traditions of representation. As for the depiction of L? Dongbin, prior to Yonglegong, the immortal was only represented in single scenes, not in a fully developed biographical narrative. The Hagiography of L? Dongbin represents arguably a new genre of narrative depiction that facilitated an alternative ideology. Such alterations are regarded in this thesis as evidence that illustrates the shared interests of the Mongol imperium and the Quanzhen order as they intersected.
In comparison with the mural paintings, the Yuan dynasty architectural structures’ significance has not been adequately recognized in earlier scholarship. This thesis reexamines the implications of the architectural features’ parameters and the unique alignment of structures in the Yonglegong. As such this study acknowledges the Yonglegong’s multiple identities as a complex that serves both the imperial and religious interests. It also evaluates the extent to which the architectural structures directed the organization and presentation of the mural paintings they housed.
Through the reclamation of Yongleong’s historical context, aligned as it was with a Mongol-Quanzhen collaboration, this study recognizes the larger significance of the temple complex. The Mongol imperium in combination with the Quanzhen order have given rise to a new formulation of Taoist mural paintings and architecture with new iconography, themes and modes of representation.published_or_final_version
Fine Arts
Master
Master of Philosophy
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Liu, Yonghua 1970. "The world of rituals : masters of ceremonies (Lisheng), ancestral cults, community compacts, and local temples in late imperial Sibao, Fujian." Thesis, McGill University, 2003. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=84524.
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From the establishment of the Ming to the fall of the Qing (1368--1911), the social and cultural scene of the Chinese countryside was greatly transformed. Lineages became the dominant social organization in many areas. Local temples became a familiar part of the rural landscape. Local culture was increasingly exposed to the influence of regional culture and gentry culture with the proliferation of market towns, the development of the printing industry and the rise of literacy. By investigating the history of ritual specialists and their rituals in a sub-county area in southeast China, this thesis shows how these social and cultural transformations took place and how the local population experienced them. Lisheng or masters of ceremonies, the focus of this thesis, played and still play an important role in the local social and symbolic life. Either along with or in the absence of other ritual specialists, they guided the laity through ritual procedures to communicate with ancestors, gods, and the dead. These rituals, and also the related liturgical texts, were the outcome of social and cultural transformations in the late imperial period. Through a detailed discussion of the history of the three important local institutions that were closely related to lisheng and their rituals, namely, lineages, community compacts, and temple networks, the thesis shows the limitations of the elitist interpretation of late imperial cultural transformations. Cultural integration and gentrification were without doubt important aspects of these processes. However, both may have oversimplified the complexity of the processes and exaggerate the influence of high culture. Cultural hybridization, the process in which elements from different cultural traditions were synthesized into a new, constantly changing cultural mosaic, provides a multipolar, interactional, and thus more complex approach to our understanding of cultural processes in late imperial China.
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Meunier, Marjorie. "Aspects économiques des pratiques religieuses taoïstes contemporaines entre temples et monde séculier (Chine, Europe)." Thesis, Lille 1, 2016. http://www.theses.fr/2016LIL12010.
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La diffusion rapide du taoïsme dans le monde chinois dont il est issu, mais aussi bien au-delà, pose la question du modèle économique qui permet à ces organisations religieuses de se développer. Cette thèse étudie les aspects économiques de ce taoïsme contemporain à travers l'analyse des instances économiques élémentaires et leurs interactions entre elles et avec le monde laïc. Les résultats dessinent une économie du taoïsme monastique contemporain fondée sur un système de lignées de pseudo-parenté religieuse où les maîtres se transmettent une approche spécialisée de leur rôle d’échange entre les mondes humains et divins. Ces lignées s'inscrivent dans un ordre organisé pour favoriser la mobilité et le tissage de liens entre lignées, qui s’opposent autour de leurs activités religieuses spécialisées. Les apports de ressources laïcs qui financent les temples et lignées, dépendent de l'adéquation de la réponse des maitres aux besoins des laïcs, à travers leurs services et enseignementsThe rapid growth of Daoism in the Chinese world and beyond questions the economic model at play in these religious organisations. This thesis analyses the economic aspects of this contemporary monastic daoism through the study of basic economic elements, their interactions with each other and with the laity. Results point to an economy based on a religious lineage system, where is transmitted a specialised approach to the master's role of medium between worlds. Those lineages are affiliated to an order organised to promote mobility and networking between them, which oppose each other on their specialised religious activity. Lay ressources on which temples and lignages are funded, depend on the adequacy of the masters’ response to the laity's needs through their services and teachings
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"Wong Tai Sin oblation and soothsaying complex: a transitional space in an expression of Chinese traditional architecture." 2002. http://library.cuhk.edu.hk/record=b5891333.
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Wu Chun Ho."Architecture Department, Chinese University of Hong Kong, Master of Architecture Programme 2001-2002, design report."
CONTENT --- p.P-1
PROJECT BRIEF --- p.P.2
MISSION STATEMENT --- p.P.3
ISSUES & GOALS --- p.P.4
SITE ANALYSIS --- p.P.5-7
DESIGN PROCESS --- p.P.8-18
Chapter APPENDIX I: --- DRAWINGS
Chapter APPENDIX II: --- FINAL PRESENT
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"Ecdysis of Chinese architecture: pedagogy centre at Wong Tai Sin Temple." 2005. http://library.cuhk.edu.hk/record=b5892269.
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Wang, Yu-ren, and 王育仁. "The research of Yamas in Ten Temples--take colored drawings in Taoist temple in Tainan County as example." Thesis, 2007. http://ndltd.ncl.edu.tw/handle/81012379986531762678.
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碩士南華大學
生死學研究所
96
Health preserving and funeral handling have acted as an important role in traditional Chinese culture, whereas such living and dead topics are also within the domain of Taoism''s care to people. By the religious presentations such as sutra, doctrine and religious ceremonies etc, taoism pass the attitude and spirit of ultimate concern. In which, "religious ceremonies" is a unique representation of taoism on religion function. As for "religious ceremony", enable disciples to communicate divinities in spiritual domain, whereas the pictures of Yamas in Ten Temples are colored drawings in taoist temple for constructing such spiritual domain. The concept of Chinese hell was derived from India and introduced to China by Buddhism, then it was merged with the concept of otherworld - the thinking of Taoism''s in China, and then generated special Chinese religion - Ten Yamas. The formation of Ten Yamas represent foreign Buddhism has been converted to Chinese Buddhism and local Taoism communicated and merged with foreign Buddhism. In addition, Yamas in Ten Temples became the spokesman of hell rulers in China, it contains the believes in the nether world of Taoism and Buddhism. In dead soul aspect, Ten Yamas clean and purify psyche by the judgment and punishment in each layer of hell. In earthling aspect, Ten Yamas release souls from purgatory and comfort the pain of bereavement by relevant ceremony, further more, they are warning earthling to seek after the good according to the criteria of "reward good and punish evil". Such Ten Yamas religion has shown the spirit and attitude of Taoism "release living and release dead". However, Ten Yamas religion is not only religious representation, but the colored drawings also have artistic value and image functionality. This includes religious doctrine and inner language expressed by image on ceremony. What''s more, it has shown the collective unconscious and religion culture of the Chinese nation. This research makes the colored drawings in Taoist temple as cut-in point and attempts to reveal the core logos of discussion topics such as the historical origin, deep philosophic theory, artistic value and ultimate concern of Yamas in Ten Temples. Enable earthling to understand the teaching and essence of Ten Yamas indeed and correct earthling''s distortion on Yamas in Ten Temples. I hope this research can become reference material for the people who are interested in Ten Yamas religion.
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CHENG-YI, LIN, and 林承毅. "A Study on Taoist Rituals of“Cau-Ia and Giat-Gai”in Peng-Hu Village Temples." Thesis, 2004. http://ndltd.ncl.edu.tw/handle/66495706188186390557.
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碩士國立臺北大學
民俗藝術研究所
92
A Taoist in Peng-Hu Village Temples ,which can trace its history back to hundreds years ago, is composed of local children voluntarily to execute traditional rituals. Taoist（小法） have to participate in every religious activity and rite held by Village Temples; they also have to provide 法術 services to local disciples. Therefore, aoist in Peng-Hu Village Temples have significant function and meaning to the development and continuation of the folk religion of Penghu. Because the residents of Penghu, which is with specific human and natural environment, deeply believe in the religious concept of five-forts（五營）, many rites of Taoist in Peng-Hu Village Temples represent this concept. This study is based on this concept and delves into the representative rites —Cau-Ia（操營） and Giat-Gai（結界） as well as its actuality nowadays, to probe into the inner meaning of the rites.
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TAI, Chia-chi, and 戴嘉琦. "A Study on Taoist Rituals of“Zao-Qiao and Guo- Xian”in Peng-Hu Village Temples." Thesis, 2007. http://ndltd.ncl.edu.tw/handle/73477938252946375980.
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碩士真理大學
宗教學系碩士班
95
Abstract This study is focused on religion ritual – 造橋過限. 限means “dilemma”. When people come to 限, both their physical and psychal status become abnormal. This status will get worse and worse, and eventually become dangerous power that can effect people’s living and society. By processing this kind of religion ritual, one can bring himself back to the original balance.
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Chen, Chuan-chin, and 陳全金. "The Implications and Inheritance of the Painting Aesthetics in Taiwan Taoist Temples -Taking the Mazu Temple in the corner of Yanchao District, Kaohsiung City as an example." Thesis, 2019. http://ndltd.ncl.edu.tw/handle/24h2d8.
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碩士樹德科技大學
經營管理研究所
107
Taiwan Taoism temple have beautifully decorative with shapes such as dragons, phoenix, tiger, unicorns, figures and other bright paintings. They are a symbol for avoiding unfortunate things and bring only good things also teach personal character through art of Taoism. The walls of the temple are decorated with several artistic works, it has considerable artistic value, and display local cultural characteristics. Taoism temples have murals and sculptures that create beautiful artistic aesthetics. Interview with the craftsman Xie Rongke, Mr. Zheng Fuju and Mr. Hung Yinglang said that those of craftsman are the best skills and artistic spirit that has been derived from ancestors. Among them, the finishing touch of longan is the highest level of painting. Dragon''s eye is a skill that requires the highest level of difficulty because it must be drawn so that visitors at any angle can be seen. There are many unpredictable artistic moods in the paintings. It is necessary to paint on the spot such as dragons, phoenix, lotus and historical generals. Li Yuping said in the book on the painting of Chin Mun Temple: painting is divided into the door god, mural painting and Liang Shu painting. This study was prepared by observation and interviews in the field, new painting project of new temple, the restoration of temple paintings for more then 50 years, the teaching of school painting, the teaching of community painting, the modern hand-painted technique etc. This art field must continue and be passed down. Keywords: Temple painting, symbolic meaning, facinating engineering, semantics, marketing
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黃軍諺. "Study on Taoistm Purification and Birthday Celebration Rituals and Their Music: Case of Hezhentang Xiaofa Taoism Temple in Tainan." Thesis, 2010. http://ndltd.ncl.edu.tw/handle/45075127977905024716.
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碩士國立臺南藝術大學
民族音樂學研究所
98
Abstract Using the Hezhentang Xiaofa Taoism Temple in Tainan as the major research subject, this paper focuses on the discussions about “Literatures of the Xiaofa in Taiwan”, “Hezhentang Xiaofa Taoism Group at Township Taoist Temple”, “Rituals” and “Ritual Music”. It is divided into three parts. The first part is to discuss backgrounds, involved in the designations and images of master, ritual scope, classification definitions, master categories and definitions recorded in historical literatures in Taiwan in Qing Dynasty, under Japanese rule and after war, and to figure out the discussions about the Taos of “Heitou” and “Hongtou” in literatures. By virtue of the history of master-inherited Taos category, basic ritual operations, god’s categories, ritual types and scope, garments, religious tools, instrument and music in the Taos category system of Gongmiao Xiaofa Group of Tainan, the Taos classifications of “Heitou Taos” and “Hongtou Taos” and their connotations and differences are figured out. Starting with the civil belief in Xiaofa in Tainan including the status quo and definitions of the Xiaofa in Tainan and features of extended Taos category under belief in god, this paper analyzes one by one the history, origins and development, ritual category and limitations, token categories and functions for the Hezhentang Xiaofa Group at Xiaobei Township Taoist Temple. The second part is to discuss rituals, seperately describing the Taoist’s purification and birthday celebration rituals of the Hezhentang Taoist Group at Xiaobei Township Taoist Temple in Tainan such as ritual origin, duration, space, personnel, articles, motions and the like and detailed ritual process. Keywords: Tainan, Little Taoist, Township Taoist Temple, Hezhentang, Purification, Birthday Celebration The third part is to analyze the functions and applications of instrument music. Firstly, discuss the music elements in rituals, including manifestation of all sounds, sounds manifestation modes, tune changing modes, etc.; applications of music elements in rituals, including voices, religious tools, instrument etc. What is mainly analyzed and discussed in the singing and execrating tunes are the coordination of paternoster and tunes and changes of text extension. Finally social functions and significance of rituals and social functions of ritual music are discussed.
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吳芝茵. "A Study of Taoist Rite and Music of Sanlong Temple Taoist Ceremonies in Liuqiu in 2012." Thesis, 2014. http://ndltd.ncl.edu.tw/handle/03219584509009019578.
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wei-chen, CHEN, and 陳威呈. "Study on the Colored Drawings Art of Taoism Temples in Taiwan –Using the Colored Drawings Art in the Peixuan Temple as Example." Thesis, 2006. http://ndltd.ncl.edu.tw/handle/23546440124905445484.
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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 uses the basic knowledge of the colored drawings art of traditional Taoism temples and the research about the religion of the Emperor of Mysterious Heaven and legends as the foundation of creation and applies modern manifestation, medium and technique to present a new expression of the colored drawings art of Taoism temples combining the religious intensions of traditional Taoism and modern visual experiences. In the researching process, the author started from data collecting and arranging by documents analyzing; then discussed the history of the colored drawings art of Taoism temples and characteristic conclusion analysis using historical research design and style research design, and understand the basic knowledge of the colored drawings art. Furthermore, the author has used field work to station in the Peixuan Temple in Tonghai Village, Pingtong County for inquiring and investigating the history and current situation. Finally, the author has used the data as foundation to make artistic creation. The author has used the human body of Western painting as a model and combines the traditions of Eastern and Western painting theories through individual’s visual art experiences to present the intension of traditional Taoism and the legend of the Emperor of Mysterious Heaven in a modern manifestation. It is expected to broke the constraint of traditional Taoism art, to give a broader point of view of arts appreciation on the new expression of traditional Taoism art and to be the references of colored drawings art which is provided for reconstructing the Peixuan Temple. The religious art is the practice of individual’s spirits, religion and the expression of art. It should also integrate the conceptualizations of the memories of religious believers, so that it will produce the interaction and communication between art creations and the audiences. That is the most distinguishing feature of religious arts. Therefore, the author thinks that the colored drawings in the temple of specific God should have a symbol or totem belonging to the God. Then the colored drawings with ideological content will have the value of religions and art. When the religious believers and audiences are personally on the scene, they will not only feel the shelter from the Gods but also be cultivated by the beauty of visual art. Let them enter the philosophical category of people to people, people to nature and people to the God more actively, and then accomplish living art belonging to the experiences of common living, folk custom and cultures.
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LIU, HSIU-WEI, and 劉琇威. "Comparison of Zhengyi Zen and Taoism and Interpretation of Yuanyuan Pudu Keyi Taking Taipei Taoist Zen and the Xiongxiong Da Shiye Temple Festival as an Example." Thesis, 2018. http://ndltd.ncl.edu.tw/handle/ak2824.
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碩士輔仁大學
宗教學系碩士在職專班
106
Purdue (普度) is a rite that aims to comforts the souls of the deceased and pacifies the depth of the living beings. It is a religious practicing that pursuits the glory and fairness of the spiritual world the followers crave upon. According to the Dao-Hua Hui-Yuan (道法會元): 「Dao enlightens the people through ritual performance, and the ritual performance leads comprehension to Dao by the people.」 Purdue is the second of the three major festivals of Taoism held in the Lunar calendar’s July 15th is in coincidence with the observation of the Yulanpun Festival (盂蘭盆會) of Buddhism in both time and functional purpose. The integration of the two phases has long become the praise of Zhongyuan Purdue (中元普度), however, leaving differentiation in between in several aspects. This thesis takes the example of Taoism Taipei Zhengyi-Zen (正一禪和) and Minxiong Dashiye Temple (大士爺廟) in comparison of their ceremonial ritual and spiritual background. It elucidates and theorizes, sequentially, the religious faction origin, development, settlement community and ritual practicing. In order to compare the similarities and differences between the two in the view of the underworld, the ritual thoughts and pledges, to distinguish their unique characteristics and ultimate concern. Conclusion observes how, after the Taoism and the release of Buddhism into Taiwan, the entities has been transferred to become more amenable to the social habits and daily life of the community and, in turn, through the believing and practicing of the religions, especially how the rite of the festivals used to present people to help the disadvantaged groups and to stabilize the social and spiritual connotation of the society.
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Shen, Yi-Jhih, and 沈藝枝. "Operation and Management Patterns of Regional Taoist Temple--A Case Study of Patien Temple in Chiayi County." Thesis, 2015. http://ndltd.ncl.edu.tw/handle/6b6g8z.
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碩士南華大學
文化創意事業管理學系文創行銷碩士班
103
This study explored efficient techniques of operations and management patterns of Taiwan’s regional Taoist temples in a rapidly changing environment. A case study of Patien Temple in Chiayi County was conducted by document analysis and in-depth interviews. Aspects including the origin, history, organizational status and resource utilization, financial revenue and operations, cultural marketing, cooperation with local communities of the temple based on CORPS model were discussed. Temples play an important role in Chiayi County’s historic sites. The Patien Temple was chosen as the target of the study because it is one of the most popular and famous historic sites in the county. Most of Taoist temples have their own Board of Directors and operated by management committee before transforming into the foundation pattern. After carefully analysis, this study concluded that: the development of traditional temples are heavily connected to the area’s local development; the management of regional Taoist temples nowadays is similar to those of the past; the Patien Temple has expanded its religious sphere and achieved its reputations; Taoist temples have to apply a modest approach to serve the public under highly competitive environment; successful marketing is based on increasing cultural depth and unique characteristics as well as Taoist temples collaborate with each others to create a network of regional tourism. The researcher proposes three suggestions to improve Patien Temple’s operation and management include: marketing researches must be conducted first before the construction of the museum; utilize internet platforms and media to expand its resource base; and establish the business district on both side of the square by temple.
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Chang, Ya-Chi, and 張雅字. "For research Taoist temple in Nantou─Jhushan and Range of other towns." Thesis, 2011. http://ndltd.ncl.edu.tw/handle/57906984229609269774.
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碩士雲林科技大學
漢學資料整理研究所碩士班
99
The culture of a location is respected by people step by step, and the temple culture is remarkable one. The temple cultures conclude plenty of aspects like the etiquette of worship, the festival action and the temple buildings. These constructions are full of Chinese traditional thought. There are so many Taoism temples in Nantou, but in fact they are a kind of folk beliefs that are not simple Taoism faith but also contain Confucianism and Buddhism. Therefore, it’s worthy of researching the cultural phenomenon of this kind of folk belief is complex. This thesis researches the cultural meaning of Nantou temples. This thesis includes two parts: nature worship and spirit worship. This thesis sets Shou-tian temple, Zi-nan temple, Ling-de temple, Feng-huang-shan temple, Qi-Shi-Xuan-Ji-Yuan and Kai-shan temple for the representative. There are four important cultural meaning in these temples. The first part is the culture of worship. The Chinese believe that “everything has own soul” and “every soul exists forever”, so they worship many gods. These phenomena reflect this kind of thoughts on the temples. The second part is that the natural spirits are always anthropomorphized. The mankind or spirits would be apotheosized after they become gods. Both of the two cases are satisfied for people with the gods’ world. The third part is that the temple culture also reflects the thought that looking and feeling things by own selves. When people think about the gods’ world with mankind’s opinion, people would find that there are a lot of same condition between men’s world and gods’ one. The final part is that the believers like to pursuit the happiness. In every ritual would use symbol type to make a plenty of things auspicious. All in all, the cultural meanings of temples are prolific and valuable.
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Lin, CHIU-MELIN CHIU-MEI, and 林秋梅. "The Initiation Rites of Zhengyi Taoist sect at Keelung Guangyuan Temple in Taiwan." Thesis, 2006. http://ndltd.ncl.edu.tw/handle/29690655908370787947.
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HO, Hsin-Peng, and 何信朋. "Development of Jixuenheyi Temple for Chanhe School of the Religions Taoism." Thesis, 2015. http://ndltd.ncl.edu.tw/handle/58050126314077450881.
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碩士輔仁大學
宗教學系碩士在職專班
103
The Jixuenheyi Temples of Taoist Chanhe School have spread and developed to certain degree in Taiwan, yet the related researches are still lacking up to the present. Therefore the study adapts the methods of field participating observation and depth interview，and mainly explores how these Jixuenheyi Temples have become prosperous in Taiwan and have gone for the home-coming pilgrimage to their mother temple in Fuzhou later. In other word, this study is to exam the development of the Jixuenheyi Temples of Taoist Chanhe School in Taiwan, and to discuss the bases of this Taoist denomination and the symbolism of its rituals’ operation. Moreover, Taoist rituals, talisman and jingzan of Taoist priests, Mages, temples, and Shrine are the main objects of the study. Based on the above reasons, this study includes three parts. First, it explores the origin and development of the Jixuenheyi Temples of Taoist Chanhe School in Taiwan; Second, it discusses the Jixuenheyi Temples about the situations of the home-coming pilgrimage to their mother temple in Fuzhou; Finally, it tries to analyze the rituals, talisman and jingzan of Taoist Chanhe School. Hoping that the results of the study might be used in Self-examination by other Taoist denominations in order to cope with the fast changing society in Taiwan. Keywords: Taoism in Taiwan, Chanhe School, Jixuenheyi Temple, Zhengyi rituals.
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Chen, shiow-chi, and 陳秀姬. "Shanghsi Kung:A Study of the Art Works in the Taoist Temple in Kuan-miao, Tainan County." Thesis, 2006. http://ndltd.ncl.edu.tw/handle/25687610346922349651.
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碩士國立彰化師範大學
美術學系
94
Worship in Lord Kuan is popular at Kuan-miao Town, Tainan County. It is found that there are four Lord Guan Temples located inside Kuan-miao Town. Among them, Shan-shi Kung has the most perfect facility and the biggest buildings and owns the longest history. Over more than 300 years through the evolution of changes in its history, old and new temples coexist in Shan-shi. The Shan-shi Kung appears to preserve the Art works of Taiwan’s Kung temple from the Ching Dynasty to the present day. Through the investigation of the related information, the locations and features of the Art works in Shan-shi Kung are presented in this thesis. The research is started from the observation of the appearances of the old and new buildings. Then, the location and contents of sculptures regarding the temple are commonly described. Finally, the existing paintings are deeply discussed from my profession-Painting viewpoint. The purpose of this research is to study the presentation of Shan-Shi Kung paintings. The main feature of Shan-Shi Kung is that the painting works regardless the old and new temples are completed by Mr. Li-shiung Pan. During Pan’s career of painting, he has spent most of time in temple paintings for more than sixty years. Based on conservative estimating, the number of the temple paintings finished by him is more than a hundred works, which is a huge number of creations. The themes of symbolizing good fortune and educating people are reflected in his temple-painting works. In this study, sixty history stories concerning Shan-Shi Kung’s Art works by Pan are explored. These include the painter’s application of murals, pillar paintings, and tentacles. It is well known that composition, line, color, texture, space, material and daub are the fundamental elements of drawing. Whether the work is good or not depends on the painter’s appropriate use of these elements. Based on this fact, this study is focused on the analysis of these elements used in Shan-shi Kung’s Art works. After World War II, art works about temples have developed quite well in Taiwan. However, in recent years, how to preserve these paintings and where to find the successors are the problems. These problems need people with concern to solve together.
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LING, WEN-CHIEN, and 凌文倩. "The Taoist Priest Group of the 2012 Five-Day Rite of Gratitude by Taipei Baoan Temple." Thesis, 2016. http://ndltd.ncl.edu.tw/handle/41622112859759626664.
Full textAbstract:
碩士輔仁大學
宗教學系碩士在職專班
104
Zhai Jiao, which literally means “lustration before rites,” is the most solemn and the grandest among Taoist ceremonies, with Taoshi (the Taoist priest) being the center of Zhai Jiao. The present study focuses on the Keelung Guangyuan Taoist Priest Group, who undertook the 2012 Five-Day Rite of Gratitude held by Taipei Baoan Temple. Through the grand religious ceremony, the present study discusses how the Taoist priests are selected, how they are organized, what their duties are, and how they are transformed in the modern age. The study also investigates how the priests of three generations (the young, the mid, and the elderly generations), with their respective cultivation and individual beliefs, transform as a group in the new era, including how they pass down the tradition, cooperate with one another, shape their public image and how they preach. In the study, a new concept—exterior/interior—is presented to view from a brand-new perspective the value and meaning of Taoism in the modern world, in the hope of bringing some innovation to the traditional religious culture.
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Shih, Jui-Hung, and 施睿宏. "The Exploration of the Formation and Management of Taoism Temple – A Case Study On the Bihaiyan Temple, Wuqi, Taichung." Thesis, 2018. http://ndltd.ncl.edu.tw/handle/5usu9g.
Full textAbstract:
碩士靜宜大學
管理碩士在職專班
106
The study explored the formation and management of Taoism temples in Taiwan. Taking Bihaiyan Temple in Wuqi, Taichung as the single case study object, the study employed literature analysis and in-depth interview to investigate the mission and development of the temple, its organization, manpower, and resources management, and its financial revenue and management model. Through adopting CORPS model (Situ Daxian, 1999) and analyzing the interview data from in-depth interviews, the study constructed the management model of the Taoism temple. In the organizational form of temples, Taoist temples usually adopt collective leadership, dominated by management committees. Biyaiyan is a temple adopting dual tracks of Buddhism and Taoism. The management body used to be the management committee; now it adopts the practice of local chiefs and incense heads and the advisory group. Since Bihaiyan just received God’s instructions to construct a temple, it is a rare opportunity to explore its system in depth. In addition, the God it worships is North Sea Goddess of Mercy (Guanyin, avalokiteśvara), which is one of the small number of Beihai Guanyin Temples in Taiwan, while the majority Guanyin Temples worship South Sea Guanyin. The goal of temple construction has been proposed and is worthy of being the object of this research. After data analysis, the findings are as follows: 1.Asking for guidance at the altar through medium has become the most basic approach of reference for believers. 2.The management pattern of the temple is not much different from that of the past. 3.Bihaiyan’s service population is gradually increasing, and its service items are also expanding. 4.In the face of a highly competitive environment, Taoism temples will adopt a more humble attitude to serve the believers, make the operation more transparent, and employ feature marketing. 5.Through worship ritual activities, a temple can generate more material donations and relief to achieve a win-win situation. The researcher proposed the Bihaiyan management with the following three recommendations: 1.There must be clear resolution and goal in the Temple construction. 2.The Temple system must be established and actually implemented. 3.The deacons and volunteers of the Temple must complete the in-service education and training.
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Chen, Po-hsun, and 陳柏勳. "Tianqing Temple, Books, and Garments:Prospect of Taoism in Daily Life of Song Elite." Thesis, 2016. http://ndltd.ncl.edu.tw/handle/cactda.
Full textAbstract:
碩士國立清華大學
歷史研究所
104
This article focuses on Taoist experience that commonly existed in the daily life of Song elite as the main subject. Through the three topics of discussion: the establishment of Tianqing Temple, the circulation of Taoist books, and the popularity of Taoist garments, the author observes their actual behavior pattern of involvement in these aspects to reveal the Taoist element in Elite culture, which had received less concern than it shall. Firstly, the Tianqing Temple was a representative shrine that existed all over the nation, so the custom of pilgrimage and the copious number of elite pilgrims who partook the journey formed a unique, multi-perspective temple style throughout the two Song dynasties. Secondly, the fashion of learning textual knowledge stimulated the elite to frequently visit temples and search for Taoist books. Therefore, the reading and circulation of Taoist books became an important character of knowledge-seeking elites. Finally, by observing the clothing-an indicator of social status-the fact that many elite class members became fond of Taoist garments was also a symbolic phenomenon of social development, a fresh topic of historical meaning that may help us understand the interaction between Song elite culture and Taoist elements. Simultaneously, this trend could serve as a route of research that explain the implementation and consequences of Song court’s pro-Taoist policies. After all, Song dynasty had been continuing pro-Taoist policies imposed since Tang dynasty, and two Taoist upsurges had occurred during Zhenzong and Huizong’s reigns, respectively. Although the zeal was not as evident in Southern Song, Taoism had already integrated itself with other obliged traditions of the dynasty, whose social acceptance and sphere of influence could be weighed by the aforementioned developments.
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Wu, Chiu-Wei, and 吳秋薇. "The Role of Xuan-tian Taoism Temple In the Settlement Development of Hsiaying." Thesis, 2003. http://ndltd.ncl.edu.tw/handle/08582301609407709385.
Full textAbstract:
碩士國立高雄師範大學
地理學系
91
Xuan-tian Taoism Temple is not only a place for religious service, but also a community symbol to the people of Hsiaying. The temple controls the development and changes in Hsiaying society through its integration and utilization of various resources. Through the investigation of how Mou-kung-way settlement declined and how Hai-chien-ying settlement and Xuan-tian Taoism Temple evolved, this study explores the development of Hsiaying settlement. In particular, the role of Xuan-tian Taoism Temple in shaping the development of Hsiaying settlement is of focus. The purposes of the study are: (1) to investigate the historically natural environment changes related to the development of Hsiaying settlement, (2) to understand the role of Xuan-tian Taoism Temple in shaping the local life of Hsiaying, (3) to delineate how Xuan-tian Taoism Temple integrates national and local resources to affect the present condition and the future of the community. Geographical man-environment tradition is used to discuss the geographical changes of Mou-kung-way and Hai-chien-ying areas. Mou-kung-way was the embryo settlement of Hsiaying. With natural environmental changes, including river route changes and earthquakes, a newly emerged land made a new settlement called Hai-chien-ying possible. Xuan-tian Taoism Temple then became the center of Hai-chien-ying settlement, which is called Hsiaying. With tight religious, cultural and family ties, Hsiaying society is composed of six local clans. In addition to its religious role, the Temple’s operation and activities in the Hsiaying is strengthened by the close clan-oriented society. The Temple, with its hugh ownership of property (including land and public infrastructures), exercises more than religious power. It even involves in the local agricultural, societal and even clan-oriented affairs. With such close and extensive relation with the people of Hsiaying, the Xuan-tian Taoism Temple has every reason to play a central role in integrating resources existing for the development of the community. Xuan-tian Taoism Temple strengthens the community identity via combining its activities with the six-clan organizations. With the capacity of integrating various resources and national policies, the organization and committee members of Xuan-tian Taoism Temple shapes the community’s façade and its development in a great way. Today the Xuan-tian Taoism Temple still integrates national policies and local organizations in Hsiaying, but it’s possible for the Temple to empty with the gradual decline of the six local clans. This is another problem facing the Hsiaying community.
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Chen, Wen-Chin, and 陳玟瑾. "The Research in Fortune Slip and Quot of Taoism Temple in Tucheng City Area－The Main Research of Da Mu Gon Temple and Zhen An Temple." Thesis, 2014. http://ndltd.ncl.edu.tw/handle/qe29f2.
Full textAbstract:
碩士玄奘大學
中國語文學系碩博士班
102
Abstract There are many temples distributed around Tucheng district. Some of them are bigger in size than the others: Wu-KuAncient EmperorTemple, Kuang-FuTemple, Yi-Chung Great Tomb, San-YuanTemple, Chen-An Temple, Yung-Fu-YenQingshuiZushiTemple and etc. These temples not only provide believers seeking for spirits’ comfort but also offer fortune slips for believers who are lost from their life and look for guidance. Fortune slips from the Great Tomb is originally from the God of Earth’s Temple next to QingshuiZushiTemple in Sanxiao. It is belongs to the system of earth of god’s twenty-seventh fortune slips and the content is similar to the fortune slips’ system from the God of Matchmaker of Grand Matsu Temple in Tainan. This essay is aimed to compare the fortune slips’ system between the Great Tomb and the GrandMatsuTemple. The Fortune slips from Chen-An Temple is rooted from another Chen-An Temple at Ma-MingMountain in Yunlin. This set of fortune slips is originally created by the Chen-An Temple in Yunlin and the content includes lots of enlightenments. For instances, the fortune slips emphasize the concept of filial ethics and virtue, do good and accumulate merits, advocate diligent and frugal, stress on defending oneself and waiting for better occasion, treasure time, respect and fear gods and etc. Through these enlightenments from fortune slips, it can elevate believers’ ethics and guide the society into stable and peaceful realm. Fortune slips was originally from Chinese divination academic and it could be traced back to the idea of Zhouyi divination. In history, the officially period of putting fortune slips in front of the gods started from Tang dynasty and it became more and more popular for people to go to temple and looking for a fortune slip during Song dynasty. The idea of fortune slips is spreading in Taiwan during the period whenZheng Cheng Gong entered Taiwan. The structures of common fortune slips includes name of the temple, number of the slips, good or bad of the slips, poem, allusion, and item of the slip explanation. Through the introduction of the fortune slips’ structures, we can understand the richness of its content. The influence of fortune slips among people is really big, if believers themselves match the idea and behavior of the society, they can not only get the social identity but also receive the protection from the Ghosts and Gods. Therefore, fortune slips became the communication bridge between human-being and Gods and the spiritual comfort. The poem from the fortune slips is easy to understand and the meaning of is historical and deep. Believers can not only get the answer of good or bad, safe or danger from the slips, but also reach the realm of cultivating temper, accumulating fortune, and applying diligent and frugal through the enlightenment of the poem from the slips; furthermore, it can help people establish positive life attitude. The functions of fortune slips’ culture is greater than we think; no doubt, it can be applicable through past and recent and lasts forever.
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Yi-Shiao, Liao, and 廖義孝. "Study on the 3D Plastic Art of Taoism Temples in Taiwan--Using the 3D Sculpture in the Temples of the Emperor of Mysterious Heaven as Example--." Thesis, 2006. http://ndltd.ncl.edu.tw/handle/43160949178620891440.
Full textAbstract:
碩士國立屏東教育大學
視覺藝術教育學系碩士班
94
Abstract For continuing the spirits of traditional religious art and pursuing a new expression of religious art, this study will discuss the 3D plastic art of Taoism and analyze the characteristics and symbolizations the Emperor of Mysterious Heaven and his guardians – the 36 Marshals, then change into personal creative intensions. The final purpose of the study is to discuss the expression of 3D plastic art of Taoism from the artistry. The author transforms the culture intensions of religion into the integration of visual art from the discussion of the 3D plastic art of Taoism in Taiwan. From the analysis of the history of the 3D plastic art or Taoism, its development and present situation, the forms of presentation and understanding of material application, the author discovered that the traditional customs, national cultures etc. can be used as the basic intensions of creation from the viewpoint of iconology, semeiography, traditional religious plastic art, chromaology and the Sociology of Art. Its totems and 3D sculptures use the historical unearthed relics, spelaean sculptures and colored drawing as major structure, combine the religious philosophy and integrate the image modeling of modern visual art. It uses installation art as presentation to achieve an integrated expression of 3D plastic art. The idea integrates traditional and modern art forms as an integral. It is expected that the audiences could look at these religious 3D plastic arts by the viewpoint of art, enjoy the ancient religion and legends in them. To look at the religious art from a new point of view and receive the beautiful of our own cultural characteristics, let our own cultural characteristics could be developed continuously in more innovative way by the new expression of artists.
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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.
Full textAbstract:
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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Wang, Yu-hsin, and 王俞心. "Discourse of the Religious Belief and Cultural Industuries: A Case Study on Taoism Temple in Ta-Chia." Thesis, 2011. http://ndltd.ncl.edu.tw/handle/36101779446741799487.
Full textAbstract:
碩士南華大學
視覺與媒體藝術學系碩士班
99
The aim of this study is to explore the relationship between the religious developments and the cultural industries in Taiwan using Taiwan Taoist temple as the subject. One may query how this traditional religion was able to acquire the identification and to aggregate the consensus from the public in the highly technique-developed society nowadays. The course of temple-constructing may provide clues since it can be deemed as the progresses of forming and establishing the connotation of the religious belief.This thesis is an attempt to explore this theme from the viewpoint of cultural industry focusing on the following four aspects: 一、 Analyzing the present management patterns and the features regarding people, culture, location, landscape, and productivity from the history and outlook of the temple. 二、 Exploring the aesthetic implications and presentations embedded in the religion. 三、 Understanding the operating system of the cultural industries in relation to the developments of religious tourism. 四、 Discussing the aesthetic contents and implications presented by the religious industries. In light of the content and topics discussed in this thesis, the framework of the thesis consists of four parts. The first part is in association with the motivation, the purpose, the methods applied, and the scope of the research followed by literature review, in the second part, to explore the variant appearances produced by the cultural industries which were derived from the religious belief. In the third part, the interviews with the prime leaders and administrative personnel of the temple, as the field study, are presented in order to specify the historical context and the construction course of the temple, and also to probe the relation between human factors and geographical features. Finally, in the last part, the cultural implications of the religion represented by the courtyard of the temple are analyzed and discussed, from the views of management and culture, using some examples of past miracles and the aesthetic landscape of the temple.
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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.
Full textAbstract:
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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孫台義. "A study of Taoism Landscape Culture and Creative Communication－In the case of Zhi-Tian temple in Yilan." Thesis, 2014. http://ndltd.ncl.edu.tw/handle/83h46b.
Full textAbstract:
碩士佛光大學
傳播學系
102
This article discusses the cultivation of Yilan Zhi-Tina Temple. To explore from Chinese local Taoism culture interactive with landscape environment to it’s special rituals, celebration, heritage, magic, asking problem, spirit-medium, possession, recalling the frightened soul, offering ritual. In addition, we do the deeply interview with temple’s inheritors and confirm with Taoist rituals and liturgies, historical documents, archaeological data. Then we found the creative thoughts and historical are fit in, the Taoism in Taiwanese folk has variety of misfortunes solution distress, praying released, hindquarters plague ritual thing, sacrificial spirits, change or resupply fate and so on regulations. Furthermore, Taoism across through the time, space, regional, ethnic, political, economic, social, folklore, language and culture to combine with different level’s humanities, temples, Taoist temples, ancestral hall and folk ritual ceremonies becoming it’s specialty landscape culture. Particularly in Taoist theory of “combination of heaven and humanity” that means the man is an integral part of nature and Taoist universe concepts that include the human body as a small universe. Those notions pass through people’s language spread, radio wave propagation, newspaper and magazine’s text dissemination, cloud technology, digital TV, SPSS video disseminate, laid the expected contribution: 1. Not narrow-minded, not self-consciousness, must have short-range, medium-range, long-range vision to promote the development of creative space Taoist Cultural Landscape 2. From the broad tolerance and peace, stability, modest, restrained, multi accepted suggestions, ideas, to construct the future of Taoist Cultural Landscape in Zhi-Tai Temple. 3. Integrate the landscape culture and creative thinking to develop the best blueprint of cultural landscape of Zhi-Tai temple, in order to meet the people’s needs and create a grave and sublime Taoist cultural landscape.
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Cheng, MaoChu, and 鄭楙築. "I-Kuan Tao’s Promotion of Vegetarianism – The Case Ji Chu Ten Heng Temple." Thesis, 2015. http://ndltd.ncl.edu.tw/handle/2yjbe5.
Full textAbstract:
碩士輔仁大學
宗教學系碩士在職專班
103
In order to study the promotion of vegetarianism in I-Kuan Tao, this thesis focuses on the case in Ji Chu Ten Heng Temple. According to I-Kuan Tao, this practice is involved in the faith of Maitreya Buddha whose conversion started in diet without meat. Therefore, the first step of spiritual practice is to refuse to consume meat. As the environment crisis and weather changed rapidly suggests that there are various sources, and many caused by human. A vegetarian diet has become a fad. Other than religious faith, I-Kuan Tao has introduced different vegetarian views from western health diet and ecological diet to promote vegetarian diet. The majority of Vegetarian in Taiwan is the faithful of I-Kuan Tao. Under investigation, their initiation required a Chio Dao ritual of vegetarian beforehand for three days or one day (various depend on different sect) as their creed. In any activities, religious ritual or ordinary classes, I-Kuan Tao would provide a vegetarian diet. In fact, vegetarian has become their common habitual diet. The faith and the promotion of vegetarianism has contributed the increasing numbers of vegetarian in I-Kuan Tao. This study is looking at the history of vegetarianism in one of I-Kuan Tao, including the originality of Ji Chu Zhong Shu, the promotion of vegetarianism in Ji Chu Ten Heng Temple and its development.
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LIN, JUNG-CHANG, and 林榮章. "A Study Applied the Green Building Assessment Indicators to Existing Religious Park－A Case Study of Taoist Temple San-Ching-Kung Park in Yilan County as Example." Thesis, 2017. http://ndltd.ncl.edu.tw/handle/t5a227.
Full textAbstract:
碩士中華大學
土木工程學系
105
This study applied green building assessment indicators to evaluate an existing religious park. First, this study used the green building evaluation manual- basic version 2015 edition, which includes four major categories and nine major indicators, to explore the current status and their scores on green building assessment indicators of research cases Taoist Temple San-Ching-Kung Park in Yilan County. According to building type and green building restrictions, this study evaluated two types of building complexes: religious and administrative. This study used the nine major indicators to assess the current statuses of the two types of building complexes and provided suggestions to improve them; this study also further predicted improvement outcomes. In this study, we analyzed the total scores the current status of research cases attained in the green building badge system, and used the green building evaluation manual-basic version to explore the current status of research cases and again used the green building evaluation manual for building renovation, the methods for EEWH Performance and carbon reduction to assess the current status of the research cases. Finally, this study thus provide suggestions on how to choose advantageous green building assessment categories pertaining to the current status and after improvement. Following the assessment of the status of green buildings, this study obtained the total EEWH-BC scores for religious and administrative buildings, respectively, 30.2 points and 23.2 points. However, they failed in daily energy saving and water resource indicators. Therefore, they were placed under the unqualified grade level. This study provided suggestions according to the grade level of each case. Performance improvement for the religious and administrative buildings is expected to reach 68.59% and 68.8%, respectively, reaching the diamond level. In addition, these two building types have completed installing improved energy efficient lighting systems, the carbon reduction benefit of which is expected to improve by 18.21% and 19.49%, respectively, attaining the qualified grade level. By summarizing the research results, this study recommends the examined cases to adopt the EEWH performance method and carbon reduction method of green building evaluation for building renovation in order to obtain green building certifications. In addition, administrators of religious buildings who intend to participate in green building certification evaluations are recommended to adopt the goal of using appropriate green measures in order to achieve the optimal balance between current environmental status, outcomes, and budget. They should not blindly pursue for green building certifications, which may result in unnecessary wastage of various resources.
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Lin, Yu-Sheng, and 林鈺勝. "A Study on Ritual Space of Holy temple for I Kuan Tao in Taiwan － A Case Study on Fa-Yi Chung-De Yunlin Site of Taoist Rituals." Thesis, 2005. http://ndltd.ncl.edu.tw/handle/hfku23.
Full textAbstract:
碩士國立臺北科技大學
建築與都市設計研究所
93
I Kuan Tao (Religion of One Unity) is one religion propagated into Taiwan from China after Taiwan's restoration from Japan as well as a local religious sect in Taiwan after years of evolution. The source of I Kuan Tao is one of reformed religious sects of Hsien Tien Tao (Way of Former Heaven) as well as one branch of Wu Sheng Lao Mu (Great Mother) with its faith adhering to cultivating holy and ordinary karma (action), disaster salvage and relief as well as recovery of spiritual mind and morality and conduct, and return to roots of Taoist doctrines to deduce each aspect in organization, rites and architecture of religion. This research is divided into two parts in Holy temple and rite. With effects from attributes of secret religion and ritual behavior of I Kuan Tao, the developmental course for space of Holy temple is demarcated into two phases by legalization (1987), with the first phase seeking existence to change the space and the second phase as leadership core and organizational structure revealing its influence following the legalization that gradually develops certain architectural concept accepted through common usage and further forms visage for space of Holy temple of I Kuan Tao nowadays; in the respect of rite, it gives description of status of ritual practices such as etiquettes of I Kuan Tao doctrines, ritual etiquettes, and three thinking standards for talking manner and five virtues by I Kuan Tao. Taking space of Holy temple and ritual space as foundation, this research interprets the architecture of Holy temple, ritual behavior, status of activity, and spatial performance formed in term of the holy cosmology of religious doctrines, and further delves into the incorporated part carried out in space of Holy temple and ritual space in the context of the holy cosmology of religious doctrines.