Williams-Religion Text:Religion.Qxd

Total Page:16

File Type:pdf, Size:1020Kb

Williams-Religion Text:Religion.Qxd Index Abba 65 al-Hallaj 115 Abbas 128 Ali 112 Abelard, Peter 107 al-janna 74 Abu Musa Jabir ibn Hayyan al-Kindi 114 (Geber)) 110 Allah 73, 74, 113, 127 Abraham (Abram) 23, 39, 40, 118, al-nar 74 119, 154, 164 America (the United States, North Abhidharma 62 America) 13, 96, 140–142, 147, Abu Bakr 112 148, 164, 169, 170, 171, 172, 174, Academy, Platonic 108 176 adventists 170 Aminah 72 Africa 27, 51, 72, 75, 95, 100, 104, Amitabha 86 124, 129, 139, 148, 149, 165, 166, Amorites 37 168, 171 Analects 32, 124 agape 67 Ananda 62 “Age of Aquarius” 68, 177 Anabaptist 135 Agni 42, 48, 49, 129 Anatolia 128, 150 Agra 127 angel(s) 72, 73, 102, 105, 133, 138, Agrippa, Henry Cornelius 132 139, 169, 170 ahimsa 63 Anglo-Saxons 99 Ahriman 42, 43 Angor Wat 84 A’isha 113 animism 160 Akhbar 127 animals 1, 3, 12, 46, 52, 160 Akhenaton 40 Anselm, St. 106 Akiba, Rabbi 55 anthropologists 7, 8, 10, 11, 18, 161 Albigensians 100 An Yang 30 alchemy 8, 91, 92, 100, 110, 120, Aphrodite 24 122, 132, 137, 161 Aquinas, St. Thomas 109, 114, 115 Alevis (Alawis) 151 Arabia 37, 72, 73, 112 Alexander the Great 44–46, 50, 51, Arabs 108, 110, 151, 152 154, 167 archbishop 103, 106 al-Farabi 114 architecture 113, 128, 156 Algeria 150 argument, ontological 106 al-Ghazali, Abu Hamid 114, 115 Arians 70 179 180 Religion: What It Has Been and What It Is Aristarchus 135 Bactria 45 Aristotle 44, 108–110, 114, 115, Baghdad 35, 44, 104, 108, 115, 121, 119, 134, 136; Aristotelianism 129 119, 136 Baha’ullah 152 Arjuna 49 Bahais 153 Armenians 150 Baillie, John 164 arts, visual 128, 137 Balfour Declaration 150 Arya Samaj 148 Bali 84 asceticism 46, 62, 83, 161 baptism 100, 103, 138, 172, 173 Ashoka 51, 62 Baptists 138, 140, 142, 156, 171 astrology 132 Bar Kosiba (Bar Kokhba), Simon astronomy 20, 38, 123, 125, 132, 55 136, 139, 160 Barth, Karl 164, 172 Ataturk, Mustafa Kemal 151 Basilica, St. Peter’s 133 Aten 5, 40 Bauer, Bruno 159 Athanasius 70, 102 Beecher, Henry Ward 167 Atharva Veda 47 Beecher, Lyman 167 atman 61 bees 1, 2 Athos, Mt. 102 Beijing 124, 144 atoms 17, 116 Being 53, 85, 105, 106, 116, 163, Attar 115 172; Chain of 53, 105; Ultimate Augustine, St. 53, 104–106, 137 177 Augustus Caesar 51, 52 beliefs 3, 6, 10, 29, 45, 100, 106, 108, Aurangabad 78 119, 170, 174 Aurangzeb 128 Benedict, St. 98, 102 Aurobindo Goshe, Sri Bennett, Dennis 173 Austria 150, 163 Berkley, George ix, 136 avatar 49, 81, 83 Bernard of Clairvaux 107, 108 Avicenna (see Ibn-Sina) Bhagavadgita 49, 147 avidya 81 bhakti 83 Avignon 111, 130, 131 Bible 5, 15, 39–41, 65, 66, 79, 92, Awakening, Second Great 167 104, 106, 123, 132–134, 136–139, axis mundi 15–17 141, 148, 154, 156, 157, 159, 164, Ayer, A. J. 163 168, 173, 176 Ayodhya 49, 149 bhikkhus 102 biology 6, 136 Baal Shem Tov 130, 158 biologists 8, 10 Bab, The 152 bishop(s) 11, 67, 69–71, 74, Babylonia, 35, 37–39. 41, 42, 54, 102–104, 106, 110, 112, 134, 136 117, 118 Blavatsky, Madam Helena Petrovna Babur 126, 149 147 “Back to the Han” 143 blood 51, 62, 69, 103 Bacon, Sir Francis 137 Bodhidharma 87 Bacon, Roger 110 bodhisattvas 85 Index 181 body 4, 8, 13–15, 25, 47, 93, 103, Caro, Joseph 130 137, 151, 170, 176 Carthage 51 Boehme, Jacob 132 caste 14, 50, 61, 84, 103, 126, 148 Bonaparte, Napoleon 149, 153, 157 cathedral(s) 16, 82, 102, 107, 108; Bonhoeffer, Dietrich 164 Chartres 16, 107 Boniface VIII, Pope 110 Cathari 100, 101 Borobudur 84 causality 11 Bossuet, Jacques-Benigne 141 Chan 87, 88 Boxers 144 Chandragupta 51 Brahman 48, 61 Charlemagne 100 Brahmin 18, 50, 61, 83 Charles V, Emperor 129 Brahmanas 48 Celestial Masters 90, 91 Brahamo Samaj 147 Central Harmony (see Chung Brigitte, St. 99 Yung) Brothers, Pandava 49 Chemical Wedding of Christian Brunner, Emile 164 Rosenkreutz, The (Rosicrucian bubble(s) 14–16 text) 132 Buber, Martin 25, 164 Cheng Hao 94 Buddha, the 60–62, 78–80, 85–88, Cheng Yi 94 92, 122, 147, 175 qi 94 Buddhism 60, 62, 63, 75, 77, 78–81, children 2, 14, 18, 25, 32, 57, 67, 83–85, 87–90, 96, 98, 104, 115, 103, 153, 169 145, 147, 174, 176; Mahayana 79; Chinese 30–33, 35, 58, 59, 75, 78, Tibetan 80, 174 84, 85, 87, 88, 91, 93, 94, 95–97, Buddhists 16, 62, 78–80, 93, 95, 96, 110, 124, 125, 143–145, 176 145, 176 Chips from a German Workshop Bultmann, Rudolf 164 (Muller) 160 Burma 171 chivalry 107 Bushnell, Horace 168 Chretien de Troyes 107 Byzantium 111 Christ 64, 67, 103, 167, 170 Christianity 44, 55, 64, 67–71, 75, calendar 20, 52 76, 79, 86, 91, 99, 104, 105, 108, caliphate, Abbasid 112, 113, 117 118, 120, 130, 138, 145, 152, 154, Calvin, John 134, 138, 156 158, 159, 162, 176, 177 Calvinists 134, 156, 167 chronos 18 Caesar, Julius 52, 159 Chuan Zhen 92 Campbell, Alexander 167 Chung Yung 124 canon 42, 54, 62, 64, 69, 79, 92, 95, Church 27, 64, 69–71, 73, 79, 82, 98, 135 99, 101; Albigensian 100 ; Angli- capitalism 141, 145, 161, 174, 175, can 140; Celtic 98,99; Eastern 176 Orthodox 98, 103; of the East 71, Carmel, Mt. 153 97; of England 135; of the Latter Cartwright, Peter 167 Day Saints 164; Roman Catholic Canton 144 134, 156 182 Religion: What It Has Been and What It Is circles, culture, x, 75, 76 dance 3, 5, 12, 22, 26, 67, 75, 82, 84, City, Forbidden 124 116, 122, 147, 158, 165, 168, 172 clergy 70, 102, 103, 111, 134, 138, Dao 57, 59, 90 153, 158 Dao De Jing 57, 59 Clive, Robert 146 Daoism, 59, 75, 89, 92, 98, 145, 176 Code, dietary 65; Hammurabic 37; Darwin, Sir Charles 154, 160, 176 law 35, 38, 74, 98; of Manu 49, 50 Daulat Khan Lodhi 126 cogito ergo sum 137 David 66 College of Pontiffs 54 Da Xue 124 Columbus, Christopher 136 Dayananda, Swami 148 Communism 145, 165 death 5, 8, 18, 19, 22 25, 36, 37, 39, community 11, 14, 16, 19, 32. 57, 61, 45, 48, 49, 54, 60, 63, 64, 66–68, 67, 73, 102, 112, 118, 122, 149, 84, 93, 101, 103, 110, 11, 127, 128, 157, 158, 169 130, 136, 161, 163, 169, 172; Black Conception, Immaculate 155 110, 130 Confession 90, 101, 105; Scots 135; deconstruction 163, 177 Westminster 135 Dee, John 132 Confessions (St. Augustine)104 Defensor Pacis (Marsilius of Confucius (Kong Fu Zi) 32–34, 57, Padua) 141 59, 92, 93, 143 Dehli 125, 127; Sultanate of 125, Confucianism, 33, 84, 92–94, 96–98, 126 124, 143, 145, 176 deism (of the American founders) Congregationalists 140, 166, 171 140–41 Constantine 70, 71 demons 7, 38–40, 43, 66, 81, 91, 109, Constantinople 71 118, 144, 168 contrarians x, 56, 57, 59, 61–65, 67, denomination 115, 166, 167, 169, 67, 69, 71–73, 75, 92 173 conversion 14, 74, 99, 120, 156, 157 Derrida, Jacques 163 Copernicus. Nicholas 135, 136 Descartes, Rene 136, 137 Cordovero, Moses ben Jacob 130 desire 1, 2, 48, 61, 79, 86, 125, 133, cosmology 17, 136, 160 175; sexual 79 cosmos 15, 17, 124, 136 Deuteronomy 159 Council, of Constance 133; of Fer- device, expedient 85, 86 rara 131; of Trent 134, 155; Vati- Dewey, John 163 can I 156; Vatican II 164 Din-i-Ilahi 127 creation 2, 25, 46, 53, 93, 141, 176 Dionysius the Areopagite 105–106, Cromwell, Oliver 135 139 Crusades 108, 167, 172 Dionysus 44, 81 Cur Deus Homo? (St. Anselm) 106 Disciples of Christ 167 Cybele 53, 68 dhamma (see dharma) Cynicism 45 dharma 61–63, 85 Dogen 87 Damascus 72, 113 dogma 69, 70, 72–73, 123, 158, 164, damnation 134 168, 173 Index 183 Dome of the Rock 113 129, 130, 149, 150, 152; Persian, domes 17 41;Roman 42, 53, 55, 64, 70, 71, Dostoevski, Feodor 7 99. 102, 103, 111; Sassanian 52; Dream of the Red Chamber, The 97 Seleucid 51, 52 dreams ix, 4–6, 19, 25, 153, 170 Enlightenement ix, 60, 61, 158, 167 dream-time 5 En-Sof 130 drugs 3, 18, 92 Epicureanism 45 Du Fu 95 Eros 24, 25, 133, 146 Duns Scotus 109 Essence of Christianity, The Durga 49, 82 (Feuerbach) 159 Durkheim, Emile 16, 160 ethnicity 35, 45, 166, 167 Dynasty, Babylonian 37, 89; Han 32, etiquette 15 56, 59, 84, 143; Mauryan 77; Ming eucharist 100 97, 123, 143; Mughal 126; Qing evil 34, 39, 40, 53, 66, 81, 91, 94, 124, 171; Safid, 128; Shang 30, 31; 149, 163, 169 Song 91, 95; Tang 88, 92; Exilarch 117 Umayyad 113; Yuan 96, 97; Zhou Existentialism 155 32, 51 fang shi 89, 90 Easter 20, 99 faith 3, 40, 53, 62, 65, 67, 68, 70, 73, East India Company 146 77, 78, 84, 87, 93, 103, 104, 106, Ebionites 69 107, 113, 118, 121, 122, 126, 129, Eckhart, Meister 110 133, 135, 138, 139, 140, 145, Eddy, Mary Baker 170 154–156, 158, 168, 173, 174, 177; Edwards, Jonathan 167 leap of 138, 155; knight of 154 Egypt, 21, 35–40, 45, 52, 53, 69, 99, Fatehpur Sikri 127 102, 113, 129, 132, 149, 152 festivals 22, 24 Elementary Forms of Religious Feuerbach, Ludwig 159 Life (Durkheim) 160 Ficino, Marsilio 131 Eliade, Mircea 3, 162 filioque 104 Emerson, Ralph Waldo 147, 168 Finland 133 emperors, Chinese 30–34, 57; Finney, Charles Grandison 167 87–90, 92, 97, 121, 124, 144–146; fire 17, 24, 48, 73, 74, 95, 109, 116, Holy Roman 100, 129, 131–133; 118 Mauryan 62; Mughal 128; Persian firmament 6, 17 41; Roman 52, 53, 75, 103, 108 flamens 52 empires x, 27–33, 35, 37–39, 41–47, Florence 131 49–53, 55–57, 59, 62, 64, 67–71, Fludd, Robert 132 75, 77, 84, 89, 96, 100, 102, 103, forgiveness 105, 114, 172 120, 127–131, 144, 146, 149, 150, France 100, 101, 105, 107, 111, 120, 152; Chinese 30, 96; Hellenistic 129, 150 44, 45, 51; Holy Roman 100, 111.
Recommended publications
  • 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.
    [Show full text]
  • Ge Hong's Master Who Embraces Simplicity (Baopuzi). In: Extrême-Orient, Extrême-Occident
    Michael Puett Humans, Spirits, and Sages in Chinese Late Antiquity : Ge Hong's Master Who Embraces Simplicity (Baopuzi). In: Extrême-Orient, Extrême-Occident. 2007, N°29, pp. 95-119. Abstract This paper attempts to answer the questions : What was Ge Hong trying to do when he wrote the Baopuzi ? What were his arguments ? And why, within the context of the time, were these arguments significant ? In answering these questions, the essay claims that there is a unified set of ideas concerning humans, sages, and the spirit world in the Baopuzi. Moreover, it is a set of ideas that underlies both the inner and outer portions of the text. Michael Puett m^nMMtanammm.mi «##»*, «KHira, «h»a. mxu Résumé Hommes, esprits et sages dans l'Antiquité tardive : Le Maître qui embrasse la simplicité (Baopuzi) de Ge Hong Le présent article s'efforce de répondre à la question de savoir quelle pouvait être la visée de Ge Hong lorsqu'il composa le Baopuzi. Quelles idées y a-t-il avancées et comment les a-t-il défendues ? Enfin, qu'est- ce qui à la lumière de son époque donne à ses arguments un tour si particulier ? Nous soutenons dans ces pages qu'il y a une réelle cohérence argumentative et une vision d'ensemble dans le discours de Ge Hong sur les humains, les sages et les esprits. Cette ensemble d'idées innerve aussi bien les chapitres intérieurs qu'extérieurs de l'ouvrage. Citer ce document / Cite this document : Puett Michael. Humans, Spirits, and Sages in Chinese Late Antiquity : Ge Hong's Master Who Embraces Simplicity (Baopuzi).
    [Show full text]
  • The View of Ziran in the Inner Chapter of Baopuzi
    Academic Journal of Humanities & Social Sciences ISSN 2616-5783 Vol.3, Issue 6: 81-88, DOI: 10.25236/AJHSS.2020.030608 The View of Ziran in the Inner Chapter of Baopuzi Wang Jin1,*, Ding Qun2 1.Beijing Normal University, Beijing, 100875, China 2.Shandong Foreign Trade Vocational College, Shandong, 266100, China *Corresponding Author ABSTRACT. Ge hong's thought of “ziran” basically extends the meaning of “ziran” in the tao te ching, but in the extension, he pushes the scope of application of “ziran” to a metaphysical world, a physical natural existence and human society. Moreover, he believes that transcendental “ziran” and realistic “ziran” are closely related. People can change or even create realistic “ziran” by grasping transcendental “ziran”. His special understanding of “ziran” also provides important examples and theoretical support for his thought of “immortals can be acquired through learning”. KEYWORDS: Ziran, Baopuzi, Ge hong 1. Introduction As a famous Taoist in the Jin Dynasty, Ge Hong’s thoughts have a tremendous influence. Joseph once called him “the greatest alchemist in Chinese history” [1]. Although he was a Taoist, he was not a man of blind faith at that time, but a man with high scientific literacy. As his classic work, Baopuzi also embodied this strong scientific nature. Joseph also said that the “earlier chapters of his Pao phu Tsu contained some scientific thinking at what appears to be a high level”[1]. Although Ge Hong defined the inner chapter of Baopuzi as “saying yellow and white” in author's preface, and later generations usually praised Ge Hong's contribution to the golden elixir thought of Taoism, Ge Hong also focused on another core issue in the inner chapter of Baopuzi -” Immortals (shenxian 神仙) can be acquired through learning “(shen xian ke yi xue zhi 神仙可以学致)[2], “ziran 自然” is a core concept used by Ge Hong in solving this problem, just as Chen Kewen said “Ge Hong's philosophy of “ziran” is the theoretical basis of his theory of immortals.
    [Show full text]
  • 2000 Years of Medical Exchange Part 3: the 15Th to 19Th Centuries
    features 2000 years of medical exchange Part 3: The 15th to 19th centuries By Gunter Neeb herbs over exotic imports, in his simplification and in his practical approach to the complex theories of ancient scripts. His book became N 1578, LI SHI-ZHEN completed the 52 volumes famous in the New World. Iof his Ben Cao Gang Mu, which for centuries The difference to earlier books was that it was the largest book on medical materials in contained clear colorful drawings, had a large China. It contained 1892 kinds of substances: content and included many herbs from non-local 1160 illustrations and 11,000 prescriptions, most places, such as cardamom (Bai Dou Kou), Sichuan of which Li had gathered himself throughout pepper (Chuan Jiao) and Cubeba pepper (Bi Ba). China. He classified them according to their Many folk prescriptions were also included: evolutionary development into minerals, grass- es, fruits, insects, shellfish, scale fish, poultry, an- For hard lumps and stones of the bowels with imal and human. a hard belly use half a handful of dry white During the 16th century, Paracelsus and excrement from a dog and cook it with fig leaves Vesalius gave new views to medicine in Europe. and 1.5 pound wine and some salt for some time. The height of European herbal medicine was This liquid is then applied with an irrigator into reached in the 16th and 17th centuries, leaving not the anus. much for later generations to discover. While Li (Bock’s Neu Kreutterbuch, p. 390) Shi-Zhen published his materia medica in 1578, in Europe many herbal tomes were published, In the 16th and 17th century many universities such as Otto Brunfels’ Contrafeyt Kreutterbuch in Germany, and later Italy, France and England, and Eucharius Röszlin’s Kreutterbuch (both in began to set up botanical gardens to provide their 1533), or Hieronimus Bock’s Neu Kreutterbuch students with the chance to study these plants in 1545, Walther Hermann Ryff’s Reformierte alive and compare them to drawings in books.
    [Show full text]
  • Luis Roncero Mayor La Tradicion Esoterica Taoista Tesis De Doctorado
    UNIVERSIDAD AUTÓNOMA DE MADRID FACULTAD DE FILOSOFÍA Y LETRAS Tesis doctoral LA TRADICIÓN ESOTÉRICA TAOÍSTA: LOS FUNDAMENTOS DE LA ALQUIMIA INTERIOR TAOÍSTA Y SUS CORRESPONDENCIAS EN LA ALQUIMIA MEDIEVAL ESPAÑOLA Luis Roncero Mayor Directores de la tesis: Taciana Fisac Badell José Ramón Álvarez Méndez-Trelles Departamento de Lingüística, Lenguas Modernas, Lógica y Filosofía de la Ciencia, Teoría de la Literatura y Literatura Comparada. Programa de Doctorado en “Lengua, Literatura y Sociedad” AGRADECIMIENTOS En primer lugar, quisiera agradecer a mis dos tutores: Taciana Fisac y José Ramón Álvarez. Además de contar con su valiosa dirección y guía durante la redacción de la tesis, Taciana Fisac me ha apoyado en todos mis proyectos desde que empecé a estudiar chino en 1996 en la Universidad Autónoma de Madrid, y ha sido un apoyo imprescindible para mi desarrollo académico. Sin su experiencia escribir esta tesis habría sido mucho más tedioso; el gran pesar que habría sentido cuando estaba estancado en algunas secciones posiblemente me habría hecho abandonar. Por su parte, José Ramón Álvarez ha compartido conmigo sus profundos conocimientos sobre el Daodejing y el taoísmo, que tan presente está en el día a día de la sociedad taiwanesa. Además, han sido muy valiosas también las historias reales de la vida en Taiwán y cómo las relaciona con la mentalidad taoísta. Ambas perspectivas han servido de complemento fundamental para redactar algo que se habría quedado en pura teoría. A mis progenitores no sólo es menester agradecerles por haberme dado el mayor regalo—la vida—sino también por haberme mostrado la importancia del trabajo y de la responsabilidad.
    [Show full text]
  • Index Des Titres
    Index des titres Nombre d'enregistrements : 11816 dont 3780 renvois 10/18 A Archidamos : [epistula 9] 10/18 Isocrates (~436 - ~338). Voir: Isocrates. - Ad Archidamum Collection A Bucarest, un lycée 19..-> 10/18. Bibliothèque médiévale Cioranescu, Alexandre. 10/18. Bibliothèque médiévale 1990 T 761 A celui qui m'a dit: tu es un Prométhée dans tes discours Collection Lucianus (Samosatensis) [v. 125 - v. 192]. 19..-> 10/18. Bibliothèques Voir: Lucianus (Samosatensis). - Prometheus es in verbis 10/18. Bibliothèques A corps perdu : les biographies spirituelles féminines du XVIIe Collection siècle 19..-> Le Brun, Jacques. 10/18. Domaine étranger 1986 E 1409 10/18. Domaine étranger A Denys : [epistula 1] Collection Isocrates (~436 - ~338). 19..-> Voir: Isocrates. - Ad Dionysium 10/18. Odyssées A Diodore 10/18. Odyssées Dio Cocceianus (Chrysostomus) [v. 30 - v. 117]. Collection Voir: Dio Cocceianus (Chrysostomus). - Orationes. 51: Ad 19..-> Diodorum 1492 A Diognète Attali, Jacques (1943). [Epistula ad Diognetum (grec - français).] 1991 E 16 1951 K 1775 1601 A Gauros, sur la manière dont l'embryon reçoit l'âme Twain, Mark (1835-1910). Porphyrius (234-305). 1990 H 554 Voir: Porphyrius. - Quomodo animetur fetus ad Gaurum 1984 A Gennadius, ex-proconsul Orwell, George (1903-1950). Claudianus, Claudius (v. 370 - v. 404). Voir: Orwell, George. - Nineteen Eighty-Four Titre original latin: Ad Gennadium ex proconsule 24 heures de la vie d'une canaille Voir: Claudianus, Claudius. - Epistulae Abû al-Mutahhar al-Azdî (fin XIe s.). A Hadrien, préfet du prétoire 1998 H 1400 Claudianus, Claudius (v. 370 - v. 404). 60 lettres de Juan-Luis Vivès (1492-1540) : [à Henri VIII, Titre original latin: Deprecatio ad Hadrianum praefectum Erasme, Budé, etc.] praetorio Vivès, Juan-Luis (1492-1540).
    [Show full text]
  • Seeking Immortality in Ge Hong's Baopuzi Neipian
    Dao Companions to Chinese Philosophy 14 David Chai Editor Dao Companion to Xuanxue (Neo-Daoism) Dao Companions to Chinese Philosophy Volume 14 Series Editor Yong Huang Department of Philosophy The Chinese University of Hong Kong Shatin, New Territories, Hong Kong E-mail: [email protected] David Chai Editor Dao Companion to Xuanxue (Neo-Daoism) Editor David Chai Department of Philosophy Chinese University of Hong Kong Shatin, New Territories, Hong Kong ISSN 2211-0275 ISSN 2542-8780 (electronic) Dao Companions to Chinese Philosophy ISBN 978-3-030-49227-4 ISBN 978-3-030-49228-1 (eBook) https://doi.org/10.1007/978-3-030-49228-1 © Springer Nature Switzerland AG 2020 This work is subject to copyright. All rights are reserved by the Publisher, whether the whole or part of the material is concerned, speci"cally the rights of translation, reprinting, reuse of illustrations, recitation, broadcasting, reproduction on micro"lms or in any other physical way, and transmission or information storage and retrieval, electronic adaptation, computer software, or by similar or dissimilar methodology now known or hereafter developed. The use of general descriptive names, registered names, trademarks, service marks, etc. in this publication does not imply, even in the absence of a speci"c statement, that such names are exempt from the relevant protective laws and regulations and therefore free for general use. The publisher, the authors, and the editors are safe to assume that the advice and information in this book are believed to be true and accurate at the date of publication. Neither the publisher nor the authors or the editors give a warranty, expressed or implied, with respect to the material contained herein or for any errors or omissions that may have been made.
    [Show full text]
  • Fabrizio Pregadio CV
    FABRIZIO PREGADIO Research Fellow (Wissenschaftliche Mitarbeiter) Friedrich-Alexander-Universität Erlangen-Nürnberg, Germany [email protected] RESEARCH SUBJECTS Daoism: thought, religion, and traditions of self-cultivation. — Chinese alchemy: Neidan (Internal Alchemy) and Waidan (External Alchemy).— Chinese views of human nature (xing 性) and destiny/ existence (ming 命). Main current research project: “Human Nature and Destiny in the Thought of the Daoist Master Liu Yiming (1734-1821)”, supported by the Deutsche Forschungsgemeinschaft (DFG), 2020-2023. EDUCATION Degrees • Ph.D. (Civilizations of East Asia), Ca’ Foscari University of Venice, 1990 • M.A. (Chinese Language and Literature), Ca’ Foscari University of Venice, 1983 Other graduate study • University of Kyoto, Institute for Research in Humanities, 1985-90 • Italian School of East Asian Studies, Kyoto, 1985 Other undergraduate study • University of Leiden, Sinologisch Instituut (Linguistics of Classical Chinese), 1980-81 PROFESSIONAL APPOINTMENTS Teaching • Erlangen University, Institute of Sinology: Guest Professor of Daoist Anthropology, from 2014-15 to 2017-18 • McGill University, Montreal, Department of East Asian Studies: Course Lecturer, 2009-2010 Fabrizio Pregadio — CV [Updated May 17, 2021] 1 • Stanford University, Department of Religious Studies: Visiting Professor, 2001-2002; Acting Associate Professor, 2002-2008 • Technische Universität Berlin, Institute of Philosophy: Visiting Professor, 1998 and 1999-2001 • Ca’ Foscari University of Venice, Department of East
    [Show full text]
  • Encyklopédia Kresťanského Umenia Alfa - Baleka: Prvé Písmeno Gréckej Abecedy a Α; Grécky Písmový Symbol Vyjadrujúci Počiatok; Je Súčasťou Slov Označujúcich Vodu, T.J
    Marie Žúborová - Němcová: Encyklopédia kresťanského umenia alfa - Baleka: prvé písmeno gréckej abecedy A α; grécky písmový symbol vyjadrujúci počiatok; je súčasťou slov označujúcich vodu, t.j. počiatok života a silu; najmä v židovstve (pozri Židia, judaizmus) sú mená začínajúce písmenom A početné (Adam apod.); alfa sa často používa na označenie prvého alebo najdôležitejšieho výskytu niečoho (alfa samica); veľké alfa sa zvyčajne ako symbol nepoužíva, pretože je ľahko zameniteľné s písmenom A z latinky; pozri omega Iniciála alfa s maiestas Domini a portrétmi autorov (Beatus Girona, 2. pol. 10.st.) alfa a omega - grécke písmená α ω/A Ω; prvé a posledné písmená gréckej alfabety; pozri Zjavenie Krista, Baleka: alfa a omega sú písmenovým symbolom začiatku a konca, večnosti; vystupujú ako kresťanské symboly Božej nekonečnosti; v zmysle večnosti písmená alfa a omega vkladané do Kristovej svätožiary, najmä pri zobrazeniach na sarkofágoch, ale aj na minciach a hostiách; alfa a omega našli spojitosť so symbolikou orla dvojhlavého > v tejto súvislosti sa vzťahujú ku Kristovi ako k bohu Prvému a Poslednému (koptské, galské a rímske stély) www: písmená alfa a omega sa objavujú v kresťanskom umení od 4.st. a často sú spájané so symbolom Krista (v monogram Krista XP, chrismon, kríž), čím vyjadrujú božskosť Krista a Krista ako Bohočloveka na konci bytia a času sveta; s alfa a omega sa stretávame na epitafoch, kde je súčasťou nápisov, na úžitkových predmetoch ako sú tehly, váze, mince; objavujú sa v sochárstve, mozaike, glyptike a iluminácii; v sochárstve sa objavujú na koptských pohrebných stélach, na zvonoch; v stredoveku sa objavujú na liturgických predmetoch, najmä na paschaloch, na hostiách; v modernom umení symbol alfa a omega mizne, vracia sa až v 19.st.
    [Show full text]
  • FLUID BEING Yan Liu and Shigehisa Kuriyama
    FLUID BEING Yan Liu and Shigehisa Kuriyama This essay should be referenced as: Yan Liu and Shigehisa Kuriyama, ‘Fluid Being: Mercury in Chinese Medicine and Alchemy’. In Fluid Matter(s): Flow and Transformation in the History of the Body, edited by Natalie Köhle and Shigehisa Kuriyama. Asian Studies Monograph Series 14. Canberra, ANU Press, 2020. doi.org/10.22459/ FM.2020 NOTES 1. The modern chemistry of this transformation is reviewed in Zhao Kuanghua 趙匡華, Zhongguo gudai huaxueshi yanjiu 中國古代化學史研究 (Beijing: Beijing daxue chubanshe, 1985), 128–53. The process was described in the Divine Farmer’s Classic of Materia Medica, see Shennong bencao jing jiaozhu, juan 2, 16–17 (Ctext wiki). For the general background of this foundational classic, see Paul Unschuld, Medicine in China: A History of Pharmaceutics (Berkeley: University of California Press, 1986), 11–28. 2. The fourth-century alchemist Ge Hong complained that such matters were far too profound for ordinary laymen to grasp, and he contrasted their bewildered scepticism to the deep insights gleaned by adepts. See Ge Hong, Baopuzi neipian, juan 4, 72 (Kanripo). 3. Guolong Lai, ‘Colors and Color Symbolism in Early Chinese Ritual Art’, in Color in Ancient and Medieval East Asia, ed. Mary M. Dusenbury (New Haven and London: Yale University Press, 2015), 25–43. 1 FLUID MATTER(S) 4. If mercury enters the ears of humans or livestock, it will kill them. The antidote is silver or gold placed near the ears, which will draw the toxin out. See Zhang Zhongjing, Jingui yaolüe, juan 25 (Ctext). The opposite also holds, and mercury can be used to counter gold poisoning.
    [Show full text]
  • Zhu Xi and Daoism: Investigation of Inner-Meditative Alchemy in Zhu
    Chapter 29 Z!" Xi and Daoism: Investigation of Inner-Meditative Alchemy in Z!" Xi’s Theory and Method for the Attainment of Sagehood James D. Sellmann 1 Introduction In a sense Z"# Xi’s philosophy would not be possible without Daoist cosmology and self-cultivation practices. Daoism provides the beginning and end of Z"# Xi’s philosophy in that his philosophy begins with the Diagram of the Great Polarity or Taijitu , and it ends with his later life interest in Daoist self-cultivation and breathing techniques. This is a bold claim. This chapter will explicate why Daoism plays such an important role in his philosophy. In this chapter, I present a critical interpretation of the Diagram of the Great Polarity or the Taijitu , The Seal of the Unity of the Three in the Zhou Book of Changes or the Zhouyi Cantongqi , and The Yellow Emperor’s Classic of the Secret Talisman or the Huangdi Yinfujing to show that Z"# Xi was in$uenced by Daoist inner-meditative alchemy (neidan dao ). In particular, I argue that Z"# Xi’s approach toward the cultivation of sagehood requires an investigation and application of inner-meditative alchemical (neidan) practices. Although Julia Ching has presented a comprehensive study of Z"# Xi’s spiritual interests in Daoism (Ching 2000: 152–70), Judith Berling showed the intricate relations of Daoism and Neo-Confucianism (Berling 1979: 123–47), and C"%& Wing-tsit exposed Z"# Xi’s indirect in$uence from Daoism (Chan 1975: 131–44), someone might want to dismiss Z"# Xi’s interaction and in$uence from the (so- called religious) Daoist practices of neidan inner-meditative alchemy.
    [Show full text]
  • Accumulating Good Deeds from Chapter 6 the Tools of Craft (The
    Excerpt From T H E T A O O F C R A F T Accumulating Good Deeds I have added this section because in my personal practice, I have found it to be pertinent. While my views on morality should not have any bearing on your approach to craft, I have included this section for its historic relevance. Historically, many lineages, such as the Zhen Da Tao lineagei and Quan Zhen,ii espoused moral accounting or moral cultivation as inextricable from the cultivation toward immortality. Immortality seems ambitious, but I will address my interpretation shortly. The rise in publication of morality books (善書, shàn shū), authored by practitioners of esoteric Taoism in the 1100s AD, also merged occult practice with doctrines of benevolence.iii Circa AD 316 to 317, the alchemist Ge Hong wrote the Bao Pu Zi, one of the classic Taoist texts on esoteric Taoist practices.iv The text offers Ge Hong’s instruction on achieving immortality. To become an “Earthly Immortal,” a practitioner needs to accumulate 300 good deeds. To become a “Heavenly Immortal,” the practitioner needs to accumulate 1,200 good deeds.v The practitioner’s highest aspiration toward achieving immortality is to accumulate 1,199 good deeds. Ge Hong’s instructions form the bedrock of how many Taoist magical lineages cultivate their practice.vi First, what constitutes a good deed? According to Ge Hong, to achieve transcendence, a practitioner must extend love to all life, “even those that creep and crawl, so that nothing breathing may come to harm.”vii The concept of good deeds is also informed by the Taoist philosophy of wu wei, the principle of nonaction.
    [Show full text]