Exploring Taoism Philosophy: a Visual Interactive Interpretation
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The Taoist Concept of Freedom
Grand Valley Review Volume 9 | Issue 1 Article 15 1-1-1993 The aT oist Concept of Freedom Peimin Ni Grand Valley State University Follow this and additional works at: http://scholarworks.gvsu.edu/gvr Recommended Citation Ni, Peimin (1993) "The aT oist Concept of Freedom," Grand Valley Review: Vol. 9: Iss. 1, Article 15. Available at: http://scholarworks.gvsu.edu/gvr/vol9/iss1/15 This Article is brought to you for free and open access by ScholarWorks@GVSU. It has been accepted for inclusion in Grand Valley Review by an authorized administrator of ScholarWorks@GVSU. For more information, please contact [email protected]. desirable alternati' information that wil THE TAOIST CONCEPT OF FREEDOM Naturally, this freedom consists < freedom is to be a Peimin Ni being protected fn protected space ir desires. Freedom has been esteemed as one of the top values for a good life in all civili In the Taoist ph zations, whether in the East or in the West. But not everyone who uses the term real conceives of freed izes the differences in people's understanding of the term. I want to discuss a absence of externc: concept of freedom that belongs to Taoism (sometimes spelled Daoism), one of the that can be in con great classical Chinese philosophies founded in around the sixth century B.C. I will ternal environment first explain the Taoist concept in contrast to the "typical western concept of freedom" desires or will, the - and then give a preliminary evaluation of the Taoist concept based on this contrast. in harmony with his The differences in these concepts of freedom exemplify differences in different This Taoist idea mentalities, and seeing these differences and their implications will give us insight and the constraints into the values and the weaknesses (yes, weaknesses!) of each culture. -
The Qi Connection: a Study in Studying Qi
University of Northern Iowa UNI ScholarWorks Presidential Scholars Theses (1990 – 2006) Honors Program 2004 The Qi connection: A study in studying Qi Elizabeth Brooke Barrett University of Northern Iowa Let us know how access to this document benefits ouy Copyright ©2004 - Elizabeth Brooke Barrett Follow this and additional works at: https://scholarworks.uni.edu/pst Part of the Alternative and Complementary Medicine Commons Recommended Citation Barrett, Elizabeth Brooke, "The Qi connection: A study in studying Qi" (2004). Presidential Scholars Theses (1990 – 2006). 17. https://scholarworks.uni.edu/pst/17 This Open Access Presidential Scholars Thesis is brought to you for free and open access by the Honors Program at UNI ScholarWorks. It has been accepted for inclusion in Presidential Scholars Theses (1990 – 2006) by an authorized administrator of UNI ScholarWorks. For more information, please contact [email protected]. The Qi Connection: A Study in Studying Qi A Thesis in Completion ofa Presidential Scholarship By Elizabeth Brooke Barrett Thesis Advisor: Dr. Robert Seager Professor of Genetics and Evolution, Department of Biology University of Northern Iowa Presidential Scholar Class Advisor: Dr. Betty DeBerg Head, Department of Philosophy and Religion University of Northern Iowa ,, The concept of Qi (pronounced "chee") is a difficult one to understand, let alone study. It strikes most of us as amorphous at best. Traditional Chinese Medicine enthusiasts in the West translate the term as "life-energy". How much more broad could it be! Some try to make the term scientific, referring to Qi as "bio-electrical" or "bio-magnetic", but they succeed only in clouding the issue further. -
The Daoist Tradition Also Available from Bloomsbury
The Daoist Tradition Also available from Bloomsbury Chinese Religion, Xinzhong Yao and Yanxia Zhao Confucius: A Guide for the Perplexed, Yong Huang The Daoist Tradition An Introduction LOUIS KOMJATHY Bloomsbury Academic An imprint of Bloomsbury Publishing Plc 50 Bedford Square 175 Fifth Avenue London New York WC1B 3DP NY 10010 UK USA www.bloomsbury.com First published 2013 © Louis Komjathy, 2013 All rights reserved. No part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or any information storage or retrieval system, without prior permission in writing from the publishers. Louis Komjathy has asserted his right under the Copyright, Designs and Patents Act, 1988, to be identified as Author of this work. No responsibility for loss caused to any individual or organization acting on or refraining from action as a result of the material in this publication can be accepted by Bloomsbury Academic or the author. Permissions Cover: Kate Townsend Ch. 10: Chart 10: Livia Kohn Ch. 11: Chart 11: Harold Roth Ch. 13: Fig. 20: Michael Saso Ch. 15: Fig. 22: Wu’s Healing Art Ch. 16: Fig. 25: British Taoist Association British Library Cataloguing-in-Publication Data A catalogue record for this book is available from the British Library. ISBN: 9781472508942 Library of Congress Cataloging-in-Publication Data Komjathy, Louis, 1971- The Daoist tradition : an introduction / Louis Komjathy. pages cm Includes bibliographical references and index. ISBN 978-1-4411-1669-7 (hardback) -- ISBN 978-1-4411-6873-3 (pbk.) -- ISBN 978-1-4411-9645-3 (epub) 1. -
Ziran: Authenticity Or Authority?
religions Article Ziran: Authenticity or Authority? Misha Tadd Institute of Philosophy, Chinese Academy of Social Sciences, 5 Jianguo Inner St., Dongcheng District, Beijing 100022, China; [email protected] Received: 26 December 2018; Accepted: 14 March 2019; Published: 18 March 2019 Abstract: This essay explores the core Daoist concept of ziran (commonly translated as spontaneity, naturalness, or self-so) and its relationship to authenticity and authority. Modern scholarship has often followed the interpretation of Guo Xiang (d. 312) in taking ziran as spontaneous individual authenticity completely unreliant on any external authority. This form of Daoism emphasizes natural transformations and egalitarian society. Here, the author draws on Heshanggong’s Commentary on the Daodejing to reveal a drastically dissimilar ziran conception based on the authority of the transcendent Way. The logic of this contrasting view of classical Daoism results not only in a vision of hierarchical society, but one where the ultimate state of human ziran becomes immortality. Expanding our sense of the Daodejing, this cosmology of authority helps unearths greater continuity of the text with Daoism’s later religious forms. Keywords: Heshanggong; Guo Xiang; ziran; authenticity; authority; transcendence; hierarchy; immortality 1. Introduction Ziran stands as one of the key pillars of Daoist philosophy, and, following the immensely influential theory of Guo Xiang (d. 312), has, in modern times, mostly been viewed as the spontaneous and natural “authenticity” -
The Taoist Religion
Digitized by the Internet Archive in 2011 with funding from University of Toronto http://www.archive.org/details/taoistreligionOOpark : ,The Taoist Religion BY E. H. PARKER {Professor of Chinese at the Owens College). I REPRINTED FROM THE "DUBLIN REVIEW. PRICE Is. 6d. / Xonfcon LUZAC & CO., OREIGN AND ORIENTAL PUBLISHERS, ETC., 46 GREAT RUSSELL STREET, W. {Opposite the British Museum.) : The Taoist Religion i E. H.^ PARKER (Professor of Chinese at the Owens College). REPRINTED FROM THE "DUBLIN REVIEW." PRICE Is. 6<L Xonfcon LUZAC & CO., FOREIGN AND ORIENTAL PUBLISHERS, ETC., 46 GREAT RUSSELL STREET, W. (Opposite the British Museum.) 1925 ?37 59B278 8 a .54 THE TAOIST RELIGION, little is a significant fact that, whilst comparatively so IT has yet been done in the fields of Chinese etymology and history, where an ample supply of exact knowledge is at hand, almost every foreigner who has either seriously studied or superficially toyed with Chinese philosophical literature, where everything is so vague, considers himself at liberty to expatiate upon Taoism, although Confucius himself frankly declared it to be rather beyond his compre- hension, even when explained by the Taoist prophet him- self. Personally I have, for better or for worse, succeeded in surviving the nineteenth century without falling a victim if, thirty-five years to the fashionable cacoethes ; and after of dalliance with Chinese books, I at last yield to the tempter, I may at least be permitted to plead in palliation that I only commit in my approaching dotage that rash act which others have perpetrated in the heyday of their youth and fame. -
Taoist Philosophy and “Feminine Style”: on the Nature of Femininity
TAOIST PHILOSOPHY AND “FEMININE STYLE”: ON THE NATURE OF FEMININITY Lin-Mei Huang Associate Professor / Chair Department of Speech Communication Shih Hsin University 1, Lane 17, Mucha Rd., Sec., 1, Taipei, Taiwan 116 TEL& FAX: (02) 22360278 E-mail: [email protected] Paper to be presented at 23 Conference of International Association for Media and Communication Research, Barcelona, July 2002. 1 ABSTRACT The purpose of this study is to illustrate the uniqueness and the sophistication of femininity and to expand the array of communicative options available to the rhetor. For the purposes of this study, I have selected Taoism’s classic, Lao-Tzu ?? or Tao-Te-Ching ???, to argue that Western scholarly views of femininity are generally incomplete, if not inaccurate. The discussion is grounded in the Taoism principles of wu wei ??( spontaneity) and bu zheng ??( noncontention) . These principles emphasize the path of spontaneity and noncontention as a virtuous basis for speech and argumentation, and then provides communicative modes such as xi yan ?? and wu ming ??. Drawing on these discussions, this study finds several commonalities shared by Taoism principles and the nature of femininity. In particular, they advocate similar values on which an alternative rhetorical system can be developed. They also concur in the purpose of communication as an offering of individual perspective to increase mutual understandings and denouncing the usefulness of assertive and argumentative communication. Keywords: Feminine style, femininity, Taoist philosophy, Tao-Te-Ching, wu wei, bu zheng, xi yan, wu ming. 2 Scholars in the communication discipline indicate that women and men speak differently. Generally speaking, female communication is characterized as concrete, participatory, cooperative, and oriented toward relationship maintenance. -
The Development of Shamanism and Its Social Functions in the Song Dynasty (960-1279): Taking Folktales in Record of the Listener
Seton Hall University eRepository @ Seton Hall Seton Hall University Dissertations and Theses Seton Hall University Dissertations and Theses (ETDs) Summer 7-9-2019 The evelopmeD nt of Shamanism and Its Social Functions in the Song Dynasty (960-1279): Taking Folktales in Record of the Listener as Major Examples Xiang Wei [email protected] Follow this and additional works at: https://scholarship.shu.edu/dissertations Part of the Chinese Studies Commons Recommended Citation Wei, Xiang, "The eD velopment of Shamanism and Its Social Functions in the Song Dynasty (960-1279): Taking Folktales in Record of the Listener as Major Examples" (2019). Seton Hall University Dissertations and Theses (ETDs). 2681. https://scholarship.shu.edu/dissertations/2681 THE DEVELOPMENT OF SHAMANISM AND ITS SOCIAL FUNCTIONS IN THE SONG DYNASTY (960-1279): TAKING FOLKTALES IN RECORD OF THE LISTENER AS MAJOR EXAMPLES BY XIANG WEI A THESIS SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS IN THE DEPARTMENT OF ASIAN STUDIES AT SETON HALL UNIVERSITY SOUTH ORANGE, NEW JERSEY 2019 © Xiang Wei 2019 ACKNOWLEDGEMENT First of all, I would like to express my gratitude to all those who helped me during the writing of this thesis. I gratefully acknowledge the help of my supervisor, Dr. Rice, who has offered me valuable suggestions in the academic studies. In the preparation of this thesis, he has spent much time reading through each draft and provided me with inspiring advice. Without his patient instruction, insightful criticism, and expert guidance, the completion of this thesis would not have been possible. -
The Journal of Taoist Philosophy and Practice
The Journal of Taoist Philosophy and Practice Summer 2015 $5.95 U.S. $6.95 Canada The Five Fold Essence of Tea The Story of the Tao Te Ching The Functions of Essence, Breath and Spirit The Empty Vessel Interview: with Master Yang Hai and more! The Empty Vessel A Book to Guide the Way DAOIST NEI GONG The Philosophical Art of Change Damo Mitchell For the first time in the English language, this book describes the philosophy and practice of Nei Gong. The author explains the philosophy which underpins this practice, and the methodology of Sung breathing, an advanced meditative practice, is described. The book also contains a set of Qigong exercises, accompanied by instructional illustrations. $24.95 978-1-84819-065-8 PAPERBACK THE FOUR THE FOUR DRAGONS DIGNITIES Clearing the Meridians and The Spiritual Practice of Awakening the Spine in Walking, Standing, Sitting, and Nei Gong Lying Down Damo Mitchell Cain Carroll $29.95 $24.95 978-1-84819-226-3 978-1-84819-216-4 PAPERBACK PAPERBACK CHA DAO DAOIST The Way of Tea, MEDITATION Tea as a Way of Life The Purification of the Heart Solala Towler Method of Meditation and Discourse on Sitting and $17.95 Forgetting (Zuò Wàng Lùn) by 978-1-84819-032-0 Si Ma Cheng Zhen PAPERBACK Translated by Wu Jyh Cherng $49.95 978-1-84819-211-9 PAPERBACK WWW.SINGINGDRAGON.COM A Book to Guide the Way Step Into the Tao DAOIST NEI GONG with Dr. and Master Zhi Gang Sha New York Times Best Selling Author, Doctor of Traditional Chinese Medicine and Western Medicine The Philosophical Art of Change Damo Mitchell Tao is The Way of all life. -
The Story of Chinese Taoism by Nan Huai-Chin
The Story of Chinese Taoism by Nan Huai-chin Translated by Dr. William Brown Copyright © 2002 Nan Huai-Chin, ISBN 0-9721907-3-2 All Rights Reserved Worldwide in All Media. Top Shape Publishing, LLC 1135 Terminal Way Suite 209 Reno, Nevada 89502 No part of this book may be reproduced, stored in a retrieval system, or transmitted by any means, including but not limited to electronic, mechanical, digital copying, printing, photocopying, recording, or otherwise, without written permission from the author. For related Top Shape Publishing e-courses, training tapes, coaching and seminars, newsletters and titles on meditation, mind-body phenomena, spiritual experiences, esoteric sciences, naturopathic healing, cutting edge nutraceutical protocols for disease, integrated marketing methods, business growth strategies, national development strategies, cultural commentaries and other related topics, check for us on the web at: www.MeditationExpert.com www.TheSkepticalNutritionist.com www.TopShapeAcademy.com 2 Table of Contents Copyright .......................................................................................................2 Table of Contents .........................................................................................3 About the Translation ..................................................................................6 Introduction ..................................................................................................7 The Origins of the Learning and Thought of the Taoist School and Those of Huang-Lao and -
The Roots of Altruism in the Taoist Tradition
THE ROOTS OF ALTRUISM IN THE TAOIST TRADITION RUSSELL KIRKLAND Taoism may be defined as the Chinese philosophico-religious tradition dedicated to achieving harmony with the salutary forces inherent in the cosmos. The Taoist tradition has several components, which, while interrelated, can meaningfully be distinguished. By far the most widely known component is the philosophy represented by such classic works as Lao-Tzu (or the Tao te ching) and Chuang-tzu. But Taoism is also comprised of several other elements, which are often subsumed under the rubric of "religious Taoism." The Taoist religion remains poorly understood for a variety of reasons. Perhaps the most important is the persisting reputation of Taoism as a hodgepodge of meaningless superstitions. To many, nothing outside of Lao-Tzu and Chuang-tzu qualifies as "true" or "pure" Taoism. Such condescending attitudes among both Chinese and Western interpreters has slowed research into Taoism and hindered attempts at an accurate appreciation of it. Only in the last twenty years has Taoism begun to be recognized as a coherent religious tradition with a valuable perspective on the human condition and a reputable program of individual and collective spiritual development. Even today, vast reaches of the history and literature of Taoism remain wholly unexplored.1 1 Scriptures as central to the tradition as the Fourth Gospel or the Lotus Sutra remain virtually untouched. None of the principal Taoist scriptures has yet been translated into a Western language: theT’ai-p’ing ching, Huang-t’ing ching, and the primary Ling-pao and Shang-ch’ing scriptures remain inaccessible to any but the most advanced of specialists. -
Problems of Tao and Tao Te Ching
Problems of Tao and Tao Te Ching Jan Yün-Hua Numen, Vol. 22, Fasc. 2 1975 Numen, Vol. XXII, Fasc. 3 PROBLEMS OF TAO AND TAO TE CHING *) 1) BY JAN YUN-HUA Hamilton, Canada From ancient times until very recently, Lao-tzu as a man, Tao Te Ching as a book, and Tao as a philosophy were always problems to scholars. Now that we have come to the seventies of the twentieth century, when science and technology are so advanced, and scholarship has become more 'scientific', one may expect that the problems related to various classics in general and Tao Te Ching in particular should also become better understand, so that we may have a chance to do better than the scholars of the past. However, inspite of some fruit in the studies of this work, we still remain in a state of confusion, trying hard to understand what Tao is and who Lao-tzu was. Yet when one attempts to summarize the scholarly achievement on the subject, one would find that in many respects, it is always easy to raise questions, but hard to solve them. With this frame of thinking in mind, the purpose of this paper is to discuss some of the problems in Tao Te Ching; and some parallels in other ancient texts that have been pointed out and debated by some scholars currently, especially Fung Yu-lan and his colleagues. This does not mean I am going to follow them nor attempt to solve some of these problems, but simply trying to point out the areas where research has come to a point of impossibility and the other areas in *) This paper was originally prepared for and read before the Northeast Regional International Conference of Religion, American Academy of Religion, held at Syracuse, New York in March I973 as the key speech to a workshop on Tao Te Ching. -
The Way of the Golden Elixir
THE WAY OF THE GOLDEN ELIXIR A Historical Overview of Taoist Alchemy Golden Elixir Occasional Papers — No. 3 Fabrizio Pregadio © Golden Elixir Press 2012 Mountain View, CA www.goldenelixir.com • [email protected] This work may be freely distributed, provided that no charge is collected for the distribution. Licensed under the Creative Commons Attribution-NonCommercial-NoDerivs 3.0 Unported Li- cense. To view a copy of this license, visit http://creativecommons.org/licenses/by-nc-nd/3.0/. The Way of the Golden Elixir: A Historical Overview INTRODUCTION Chinese alchemy has a history of more than two thousand years, re- corded from the 2nd century BCE to the present day. Its two main branches, known as Waidan, or External Alchemy, and Neidan, or In- ternal Alchemy, share in part their doctrinal foundations but differ from one another in the respective practices. Waidan (lit., “external elixir”), which arose earlier, is based on the compounding of elixirs through the manipulation of natural sub- stances and the heating of ingredients in a crucible. Its texts consist of recipes, along with descriptions of ingredients, ritual rules, and pas- sages concerned with the cosmological associations of minerals, met- als, instruments, and operations. Neidan (lit., “internal elixir”) borrows a significant part of its vocabulary and imagery from its earlier coun- terpart, but aims to produce the elixir within the alchemist’s person, using the primary components of the cosmos and the human being as ingredients. Neidan texts cover a wider spectrum of subjects compared to Waidan; at its ends are, on the one hand, spiritual teachings on the Dao (the Absolute, and the origin of the manifested world) and, on the other, descriptions of physiological practices.