Taoism

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Fengyan Wang - One of the best experts on this subject based on the ideXlab platform.

  • the taiji model of self ii developing self models and self cultivation theories based on the chinese cultural traditions of Taoism and buddhism
    Frontiers in Psychology, 2020
    Co-Authors: Zhendong Wang, Fengyan Wang
    Abstract:

    Based on the construction of the "Taiji Model of Confucian Self" that aims to explain self-structure, the progression of self-cultivation and the dominion of person-making in the context of Chinese Confucian culture, according to the ideas of Taoism and Buddhism, the present study develops the "Taiji Model of Taoist Self" and the "Taiji Model of Buddhist Self" and identifies four realms of Taoist self-cultivation and five realms of Buddhist self-cultivation. In light of the Taiji Model of Taoist Self, self-structure can be divided into the soft self (the Yin part) and the hard self (the Yang part). The Taiji Model of Taoist Self splits the process of self-cultivation into four realms: suren (vulgarian), xianren (solon), shengren (saint), and zhenren (immortal). The Taiji Model of Buddhist Self splits self-structure into the dusty self (the Yin part) and the pure self (the Yang part) and divides the process of self-cultivation into five realms: Humans and Heaven, Arhat, Pratyekabuddha, Bodhisattva, and Buddha.

Liu Yong-hai - One of the best experts on this subject based on the ideXlab platform.

Piero Pianetta - One of the best experts on this subject based on the ideXlab platform.

  • Influence of Taoism on the invention of the purple pigment used on the Qin terracotta warriors
    Journal of Archaeological Science, 2007
    Co-Authors: Apurva Mehta, D. S. Pickard, B. Rong, T Zhou, Nobumichi Tamura, Piero Pianetta
    Abstract:

    Until the 19th century, most pigments were based on naturally occurring colored minerals and dyes, with three significant exceptions: Egyptian Blue, Chinese Blue/Purple and Maya Blue. The former two are alkaline-earth copper silicates, and because of this similarity it has been proposed that the Chinese pigments were derived from Egyptian Blue. Herein, we analyzed clumps of pigment from the Qin warriors and discovered that in spite of the structural similarity to Egyptian Blue, the micro-structural morphology of Chinese Purple is very different. Therefore, we believe that the synthesis technology for the Chinese pigments was a by-product of high-refractive index glasses (artificial jades) produced by Taoist monks. Further, the disappearance of these pigments from Chinese art and monuments concurrently with the decline of Taoism not only substantiates the link between the two, but also gives a striking example of how cultural changes in the society affected the scientific developments in ancient China.

Russell Kirkland - One of the best experts on this subject based on the ideXlab platform.

  • resources for textual research on premodern Taoism the taoist canon and the state of the field in the early 21st century
    China Review International, 2008
    Co-Authors: Russell Kirkland
    Abstract:

    © 2008 by University ofHawaVi Press A quarter-century ago, when I began research on Taoists of the Tang period (618-906), any such researcher faced formidable hurdles. Not only had the texts of that era never been analyzed by any modern scholar (much less translated into any modern language), but there were not even many helpful research tools by which one could determine which Taoist texts might even be pertinent. There was an old Harvard-Yenching index to names and titles in the Daozang (Tao-tsang 道 藏),but it gave no indication of any texts contents and little reliable information regarding any texts authorship or date. In my own case, efforts to identify materi als suitable for my research depended, in the first instance, on a pioneering 1949 study in Chinese by Chen Guofu, Daozang yuanliu kao. In Western languages, little was available at all, save for contributions by the Australian scholar Liu Tsun-yan.1 Otherwise, researchers had to hunt for whatever scattered studies may have appeared, in whatever languages they could read. In the final analysis, most of the texts in the Daozang remained wholly uncharted, so all researchers had to "start from scratch," doing their own analysis of every text. That state of affairs (along with various other factors) caused "Taoist studies” to develop slowly, and it provided some sinologists—virtually all of whom had been trained according to a Confucio centric template that ignored or even ridiculed all Taoism subsequent to Zhuangzi—a ready excuse to pronounce serious research into the history and texts of Taoism impracticable, hence unworthy of scholarly effort.2 That state of affairs has now been radically changed. Over the last two or three decades, scholars from around the world have analyzed and translated a growing number of Taoist texts from many periods.3 Yet, truly useful new refer ence tools began to appear only at the turn of the millennium. One is the Daoism Handbook, edited by Livia Kohn, in which thirty scholars from around the globe methodically examine various periods and topics in premodern and modern Tao ism.4 A more detailed Encyclopedia of Taoism, edited by Fabrizio Pregadio, has been in production for a decade, finally appearing in late 2007. The slowness of such projects is a natural corollary of the immensity of the tasks involved in assid uously sorting through a vast array of textual materials that were, for the most

  • Taoism: The Enduring Tradition
    2004
    Co-Authors: Russell Kirkland
    Abstract:

    Foreword Norman J. Girardot Preface 1. Understanding Taoism Realities, Constructs, and Hermeneutical Challenges What "Taoism" is: Fact, Tradition, and Self-Identification 2. The Classical Legacy Taoism and 'The Hundred Schools' The 'Useless Words' of Chuang Chou Cultivating Life's Subtle Forces: The Nei-Yeh From 'The Elders' of Ch'u to the Chi-hsia Academy: The Tao Te Ching What Taoists Inherited from Classical Times 3. The Course of the Taoist Tradition Wellsprings Southerly Currents Northerly Currents The High-Water Mark The Damming of the Tao? Old Currents, New Channels Life in the Tideways 4. The Socio-Political Matrix of Taoism 'Literati Taoism' Women in Taoism: Data, Interpretation, and Issues Women in Taoist History Taoists and Dynasts 5. The Cultivated Life Life, Death, and 'Transcendence' Cultivating Reality Conclusion Works Cited Index

Zhendong Wang - One of the best experts on this subject based on the ideXlab platform.

  • the taiji model of self ii developing self models and self cultivation theories based on the chinese cultural traditions of Taoism and buddhism
    Frontiers in Psychology, 2020
    Co-Authors: Zhendong Wang, Fengyan Wang
    Abstract:

    Based on the construction of the "Taiji Model of Confucian Self" that aims to explain self-structure, the progression of self-cultivation and the dominion of person-making in the context of Chinese Confucian culture, according to the ideas of Taoism and Buddhism, the present study develops the "Taiji Model of Taoist Self" and the "Taiji Model of Buddhist Self" and identifies four realms of Taoist self-cultivation and five realms of Buddhist self-cultivation. In light of the Taiji Model of Taoist Self, self-structure can be divided into the soft self (the Yin part) and the hard self (the Yang part). The Taiji Model of Taoist Self splits the process of self-cultivation into four realms: suren (vulgarian), xianren (solon), shengren (saint), and zhenren (immortal). The Taiji Model of Buddhist Self splits self-structure into the dusty self (the Yin part) and the pure self (the Yang part) and divides the process of self-cultivation into five realms: Humans and Heaven, Arhat, Pratyekabuddha, Bodhisattva, and Buddha.