THE IDEA of NATURE in the DAOIST CLASSIC of LIEZI by YIN-CHING CHEN DISSERTATION Submitted in Partial Fulfillment of the Require
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Laozi Zhongjing)
A Study of the Central Scripture of Laozi (Laozi zhongjing) Alexandre Iliouchine A thesis submitted to McGill University in partial fulfillment of the requirements of the degree of Master of Arts, Department of East Asian Studies McGill University January 2011 Copyright Alexandre Iliouchine © 2011 ii Table of Contents Acknowledgements......................................................................................... v Abstract/Résumé............................................................................................. vii Conventions and Abbreviations.................................................................... viii Introduction..................................................................................................... 1 On the Word ―Daoist‖............................................................................. 1 A Brief Introduction to the Central Scripture of Laozi........................... 3 Key Terms and Concepts: Jing, Qi, Shen and Xian................................ 5 The State of the Field.............................................................................. 9 The Aim of This Study............................................................................ 13 Chapter 1: Versions, Layers, Dates............................................................... 14 1.1 Versions............................................................................................. 15 1.1.1 The Transmitted Versions..................................................... 16 1.1.2 The Dunhuang Version........................................................ -
The Cultural and Religious Background of Sexual Vampirism in Ancient China
Theology & Sexuality Volume 12(3): 285-308 Copyright © 2006 SAGE Publications London, Thousand Oaks CA, New Delhi http://TSE.sagepub.com DOI: 10.1177/1355835806065383 The Cultural and Religious Background of Sexual Vampirism in Ancient China Paul R. Goldin [email protected] Abstract This paper considers sexual macrobiotic techniques of ancient China in their cultural and religious milieu, focusing on the text known as Secret Instructions ofthe Jade Bedchamber, which explains how the Spirit Mother of the West, originally an ordinary human being like anyone else, devoured the life force of numerous young boys by copulating with them, and there- by transformed herself into a famed goddess. Although many previous studies of Chinese sexuality have highlighted such methods (the noted historian R.H. van Gulik was the first to refer to them as 'sexual vampirism'), it has rarely been asked why learned and intelligent people of the past took them seriously. The inquiry here, by considering some of the most common ancient criticisms of these practices, concludes that practitioners did not regard decay as an inescapable characteristic of matter; consequently it was widely believed that, if the cosmic processes were correctly under- stood, one could devise techniques that may forestall senectitude indefinitely. Keywords: sexual vampirism, macrobiotics, sex practices, Chinese religion, qi, Daoism Secret Instructions ofthe Jade Bedchamber {Yufang bijue S Ml^^) is a macro- biotic manual, aimed at men of leisure wealthy enough to own harems, outlining a regimen of sexual exercises that is supposed to confer immor- tality if practiced over a sufficient period. The original work is lost, but substantial fragments of it have been preserved in Ishimpo B'O:^, a Japanese chrestomathy of Chinese medical texts compiled by Tamba Yasuyori ^MMU (912-995) in 982. -
The Role of Qing Æ…–In the Huainanzi╎s Ethics
Susquehanna University Scholarly Commons Religious Studies Faculty Publications 9-2015 The Role of Qing 情in the Huainanzi’s Ethics Matthew L. Duperon Susquehanna University Follow this and additional works at: http://scholarlycommons.susqu.edu/reli_fac_pubs Part of the Chinese Studies Commons, and the Religion Commons Recommended Citation Duperon, Matthew L., "The Role of Qing 情in the Huainanzi’s Ethics" (2015). Religious Studies Faculty Publications. Paper 1. http://scholarlycommons.susqu.edu/reli_fac_pubs/1 This Article is brought to you for free and open access by Scholarly Commons. It has been accepted for inclusion in Religious Studies Faculty Publications by an authorized administrator of Scholarly Commons. For more information, please contact [email protected]. The Role of Qing 情 in the Huainanzi’s Ethics Matthew Duperon Susquehanna University The second-century BCE text Huainanzi purports to be an exhaustive compendium of all knowledge needed to successfully govern a vast, diverse empire like the one administrated by the early Han dynasty. As such, it addresses topics from a range of theoretical and applied fields like military theory, politics and the administration of government, economics, geography, ritual practice, and much more, all within the metaphysical framework of correlative cosmology in vogue at the time. In developing an overall program for how the Han empire should be administered, the Huainanzi authors take normative stances on these issues, and the text consequently includes a great deal of ethical content. The authors’ syncretic vision based in correlative cosmology provides the meta-ethical foundation upon which they build this ethical program. Thus, their program of ethical self-cultivation—how humans can move from a state of imperfection toward one of sagely perfection—partakes of the same theoretical framework that shapes the argument of the text as a whole. -
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International Conference on Arts, Design and Contemporary Education (ICADCE 2016) Ancient Emaki "Genesis" Exploration and Practice of Emaki Art Expression Tong Zhang Digital Media and Design Arts College Beijing University of Posts and Telecommunications Beijing, China 100876 Abstract—The ancient myths and legends with distinctive generation creators such as A Gen, sheep and others, and a Chinese characteristics, refers to myths and legends from dedicated serial picture book magazine "Paint Heart", Chinese Xia Dynasty until ancient times, it carries the origin of "STORY" appears, the delicate picture and vivid story make Chinese culture and it is the foundation of the Chinese nation, it Chinese picture book also developing rapidly and has formed a influence the formation and its characteristics of the national national reading faction craze for outstanding picture books. spirit to a large extent. The study explore and practice the art expression which combines ancient culture with full visual 1) Picture book traced back to ancient Chinese Emaki: impact Emaki form, learn traditional Chinese painting China has experienced a few stages include ancient Emaki, techniques and design elements, and strive to make a perfect illustrated book in Republican period and modern picture performance for the magnificent majestic ancient myth with a books. "Picture book", although the term originated in Japan, long Emaki. It provides a fresh visual experience to the readers and promotes the Chinese traditional culture, with a certain but early traceable picture books is in China. In Heian research value. Kamakura Period Japanese brought Buddhist scriptures (Variable graph), Emaki (Lotus Sutra) and other religious Keywords—ancient myths; Emaki form; Chinese element Scriptures as picture books back to Japan, until the end of Middle Ages Emaki had developed into Nara picture books. -
St. Augustine and St. Thomas Aquinas on the Mind, Body, and Life After Death
The University of Akron IdeaExchange@UAkron Williams Honors College, Honors Research The Dr. Gary B. and Pamela S. Williams Honors Projects College Spring 2020 St. Augustine and St. Thomas Aquinas on the Mind, Body, and Life After Death Christopher Choma [email protected] Follow this and additional works at: https://ideaexchange.uakron.edu/honors_research_projects Part of the Christianity Commons, Epistemology Commons, European History Commons, History of Philosophy Commons, History of Religion Commons, Metaphysics Commons, Philosophy of Mind Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Please take a moment to share how this work helps you through this survey. Your feedback will be important as we plan further development of our repository. Recommended Citation Choma, Christopher, "St. Augustine and St. Thomas Aquinas on the Mind, Body, and Life After Death" (2020). Williams Honors College, Honors Research Projects. 1048. https://ideaexchange.uakron.edu/honors_research_projects/1048 This Dissertation/Thesis is brought to you for free and open access by The Dr. Gary B. and Pamela S. Williams Honors College at IdeaExchange@UAkron, the institutional repository of The University of Akron in Akron, Ohio, USA. It has been accepted for inclusion in Williams Honors College, Honors Research Projects by an authorized administrator of IdeaExchange@UAkron. For more information, please contact [email protected], [email protected]. 1 St. Augustine and St. Thomas Aquinas on the Mind, Body, and Life After Death By: Christopher Choma Sponsored by: Dr. Joseph Li Vecchi Readers: Dr. Howard Ducharme Dr. Nathan Blackerby 2 Table of Contents Introduction p. 4 Section One: Three General Views of Human Nature p. -
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Asian Medicine 7 (2012) 101–127 brill.com/asme Palpable Access to the Divine: Daoist Medieval Massage, Visualisation and Internal Sensation1 Michael Stanley-Baker Abstract This paper examines convergent discourses of cure, health and transcendence in fourth century Daoist scriptures. The therapeutic massages, inner awareness and visualisation practices described here are from a collection of revelations which became the founding documents for Shangqing (Upper Clarity) Daoism, one of the most influential sects of its time. Although formal theories organised these practices so that salvation superseded curing, in practice they were used together. This blending was achieved through a series of textual features and synæsthesic practices intended to address existential and bodily crises simultaneously. This paper shows how therapeutic inter- ests were fundamental to soteriology, and how salvation informed therapy, thus drawing atten- tion to the entanglements of religion and medicine in early medieval China. Keywords Massage, synæsthesia, visualisation, Daoism, body gods, soteriology The primary sources for this paper are the scriptures of the Shangqing 上清 (Upper Clarity), an early Daoist school which rose to prominence as the fam- ily religion of the imperial family. The soteriological goal was to join an elite class of divine being in the Shangqing heaven, the Perfected (zhen 真), who were superior to Transcendents (xianren 仙). Their teachings emerged at a watershed point in the development of Daoism, the indigenous religion of 1 I am grateful for the insightful criticisms and comments on draughts of this paper from Robert Campany, Jennifer Cash, Charles Chase, Terry Kleeman, Vivienne Lo, Johnathan Pettit, Pierce Salguero, and Nathan Sivin. -
Religion in China BKGA 85 Religion Inchina and Bernhard Scheid Edited by Max Deeg Major Concepts and Minority Positions MAX DEEG, BERNHARD SCHEID (EDS.)
Religions of foreign origin have shaped Chinese cultural history much stronger than generally assumed and continue to have impact on Chinese society in varying regional degrees. The essays collected in the present volume put a special emphasis on these “foreign” and less familiar aspects of Chinese religion. Apart from an introductory article on Daoism (the BKGA 85 BKGA Religion in China prototypical autochthonous religion of China), the volume reflects China’s encounter with religions of the so-called Western Regions, starting from the adoption of Indian Buddhism to early settlements of religious minorities from the Near East (Islam, Christianity, and Judaism) and the early modern debates between Confucians and Christian missionaries. Contemporary Major Concepts and religious minorities, their specific social problems, and their regional diversities are discussed in the cases of Abrahamitic traditions in China. The volume therefore contributes to our understanding of most recent and Minority Positions potentially violent religio-political phenomena such as, for instance, Islamist movements in the People’s Republic of China. Religion in China Religion ∙ Max DEEG is Professor of Buddhist Studies at the University of Cardiff. His research interests include in particular Buddhist narratives and their roles for the construction of identity in premodern Buddhist communities. Bernhard SCHEID is a senior research fellow at the Austrian Academy of Sciences. His research focuses on the history of Japanese religions and the interaction of Buddhism with local religions, in particular with Japanese Shintō. Max Deeg, Bernhard Scheid (eds.) Deeg, Max Bernhard ISBN 978-3-7001-7759-3 Edited by Max Deeg and Bernhard Scheid Printed and bound in the EU SBph 862 MAX DEEG, BERNHARD SCHEID (EDS.) RELIGION IN CHINA: MAJOR CONCEPTS AND MINORITY POSITIONS ÖSTERREICHISCHE AKADEMIE DER WISSENSCHAFTEN PHILOSOPHISCH-HISTORISCHE KLASSE SITZUNGSBERICHTE, 862. -
Yin-Yang, the Five Phases (Wu-Xing), and the Yijing 陰陽 / 五行 / 易經
Yin-yang, the Five Phases (wu-xing), and the Yijing 陰陽 / 五行 / 易經 In the Yijing, yang is represented by a solid line ( ) and yin by a broken line ( ); these are called the "Two Modes" (liang yi 兩義). The figure above depicts the yin-yang cycle mapped as a day. This can be divided into four stages, each corresponding to one of the "Four Images" (si xiang 四象) of the Yijing: 1. young yang (in this case midnight to 6 a.m.): unchanging yang 2. mature yang (6 a.m. to noon): changing yang 3. young yin (noon to 6 p.m.): unchanging yin 4. mature yin (6 p.m. to midnight): changing yin These four stages of changes in turn correspond to four of the Five Phases (wu xing), with the fifth one (earth) corresponding to the perfect balance of yin and yang: | yang | yin | | fire | water | Mature| |earth | | | wood | metal | Young | | | Combining the above two patterns yields the "generating cycle" (below left) of the Five Phases: Combining yin and yang in three-line diagrams yields the "Eight Trigrams" (ba gua 八卦) of the Yijing: Qian Dui Li Zhen Sun Kan Gen Kun (Heaven) (Lake) (Fire) (Thunder) (Wind) (Water) (Mountain) (Earth) 0 1 2 3 4 5 6 7 The Eight Trigrams can also be mapped against the yin-yang cycle, represented below as the famous Taiji (Supreme Polarity) Diagram (taijitu 太極圖): This also reflects a binary numbering system. If the solid (yang) line is assigned the value of 0 and the broken (yin) line is 1, the Eight Trigram can be arranged to represent the numbers 0 through 7. -
The Heritage of Non-Theistic Belief in China
The Heritage of Non-theistic Belief in China Joseph A. Adler Kenyon College Presented to the international conference, "Toward a Reasonable World: The Heritage of Western Humanism, Skepticism, and Freethought" (San Diego, September 2011) Naturalism and humanism have long histories in China, side-by-side with a long history of theistic belief. In this paper I will first sketch the early naturalistic and humanistic traditions in Chinese thought. I will then focus on the synthesis of these perspectives in Neo-Confucian religious thought. I will argue that these forms of non-theistic belief should be considered aspects of Chinese religion, not a separate realm of philosophy. Confucianism, in other words, is a fully religious humanism, not a "secular humanism." The religion of China has traditionally been characterized as having three major strands, the "three religions" (literally "three teachings" or san jiao) of Confucianism, Daoism, and Buddhism. Buddhism, of course, originated in India in the 5th century BCE and first began to take root in China in the 1st century CE, so in terms of early Chinese thought it is something of a latecomer. Confucianism and Daoism began to take shape between the 5th and 3rd centuries BCE. But these traditions developed in the context of Chinese "popular religion" (also called folk religion or local religion), which may be considered a fourth strand of Chinese religion. And until the early 20th century there was yet a fifth: state religion, or the "state cult," which had close relations very early with both Daoism and Confucianism, but after the 2nd century BCE became associated primarily (but loosely) with Confucianism. -
Confessional Peculiarity of Chinese Islam Nurzat M
INTERNATIONAL JOURNAL OF ENVIRONMENTAL & SCIENCE EDUCATION 2016, VOL. 11, NO. 15, 7906-7915 OPEN ACCESS Confessional Peculiarity of Chinese Islam Nurzat M. Mukana, Sagadi B. Bulekbayeva, Ainura D. Kurmanaliyevaa, Sultanmurat U. Abzhalova and Bekzhan B. Meirbayeva aAl-Farabi Kazakh National University, Almaty, KAZAKHSTAN ABSTRACT This paper considers features of Islam among Muslim peoples in China. Along with the traditional religions of China - Confucianism, Buddhism, Taoism, Islam influenced noticeable impact on the formation of Chinese civilization. The followers of Islam have a significant impact on ethno-religious, political, economic and cultural relations of the Chinese society. Ethno-cultural heterogeneity of Chinese Islam has defined its confessional identity. The peculiarity of Chinese Islam is determined, firstly, with its religious heterogeneity. In China there all three main branches of Islam: Sunnism, Shiism, and Sufism. Secondly, the unique nature of Chinese Islam is defined by close relationship with the traditional religions of China (Buddhism, Taoism, and Confucianism) and Chinese population folk beliefs. Chinese Islam has incorporated many specific feat ures of the traditional religious culture of China, which heavily influenced on the religious consciousness and religious activities of Chinese Muslims. KEYWORDS ARTICLE HISTORY Chinese Muslims, history of Islam, confessional Received 21 March 2016 heterogeneity, Islamic branches, religions of China Revised 05 June 2016 Accepted 19 June 2016 Introduction Political and ethno-cultural processes taking place in contemporary Chinese society lead us to a deeper study of the religious history of China (Ho et al., 2014). Along with the traditional religions of China - Confucianism, Buddhism, Taoism, Islam influenced noticeable impact on the formation of Chinese civilization (Tsin, 2009; Erie & Carlson, 2014; Gulfiia, Parfilova & Karimova, 2016). -
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INDEX Aodayixike Qingzhensi Baisha, 683–684 Abacus Museum (Linhai), (Ordaisnki Mosque; Baishui Tai (White Water 507 Kashgar), 334 Terraces), 692–693 Abakh Hoja Mosque (Xiang- Aolinpike Gongyuan (Olym- Baita (Chowan), 775 fei Mu; Kashgar), 333 pic Park; Beijing), 133–134 Bai Ta (White Dagoba) Abercrombie & Kent, 70 Apricot Altar (Xing Tan; Beijing, 134 Academic Travel Abroad, 67 Qufu), 380 Yangzhou, 414 Access America, 51 Aqua Spirit (Hong Kong), 601 Baiyang Gou (White Poplar Accommodations, 75–77 Arch Angel Antiques (Hong Gully), 325 best, 10–11 Kong), 596 Baiyun Guan (White Cloud Acrobatics Architecture, 27–29 Temple; Beijing), 132 Beijing, 144–145 Area and country codes, 806 Bama, 10, 632–638 Guilin, 622 The arts, 25–27 Bama Chang Shou Bo Wu Shanghai, 478 ATMs (automated teller Guan (Longevity Museum), Adventure and Wellness machines), 60, 74 634 Trips, 68 Bamboo Museum and Adventure Center, 70 Gardens (Anji), 491 AIDS, 63 ack Lakes, The (Shicha Hai; Bamboo Temple (Qiongzhu Air pollution, 31 B Beijing), 91 Si; Kunming), 658 Air travel, 51–54 accommodations, 106–108 Bangchui Dao (Dalian), 190 Aitiga’er Qingzhen Si (Idkah bars, 147 Banpo Bowuguan (Banpo Mosque; Kashgar), 333 restaurants, 117–120 Neolithic Village; Xi’an), Ali (Shiquan He), 331 walking tour, 137–140 279 Alien Travel Permit (ATP), 780 Ba Da Guan (Eight Passes; Baoding Shan (Dazu), 727, Altitude sickness, 63, 761 Qingdao), 389 728 Amchog (A’muquhu), 297 Bagua Ting (Pavilion of the Baofeng Hu (Baofeng Lake), American Express, emergency Eight Trigrams; Chengdu), 754 check -
March, 12. Utilitarianism 1. Ethical Utilitarianism = Consequentialism + Utilitarianism + Hedonism + Social Principle Consequent
March, 12. Utilitarianism 1. Ethical utilitarianism = consequentialism + utilitarianism + hedonism + social principle Consequentialism: whether an act is morally right depends only on consequences (as opposed to the circumstances or the intrinsic nature of the act or anything that happens before the act). Utilitarianism: whether an consequence is valuable depends only on its utility Hedonic principle: a pleasure is the only value; whether an act is useful depends on its connection with pleasure (happiness consists in pleasures) Social principle: we must consider whether our action produces “social” happiness (not only happiness of some individuals) Utilitarianism (consequentialism) versus deontologism Deontologism: whether an act is morally good depends on its internal qualities (intention, purpose, compatibility with duty and obligation, compatibility with values) “Classic utilitarianism is consequentialist as opposed to deontological because of what it denies. It denies that moral rightness depends directly on anything other than consequences, such as whether the agent promised in the past to do the act now. Of course, the fact that the agent promised to do the act might indirectly affect the act's consequences if breaking the promise will make other people unhappy. Nonetheless, according to classic utilitarianism, what makes it morally wrong to break the promise is its future effects on those other people rather than the fact that the agent promised in the past.” SEP (https://plato.stanford.edu/entries/consequentialism) „Actual Consequentialism = whether an act is morally right depends only on the actual consequences (as opposed to foreseen, foreseeable, intended, or likely consequences). Direct Consequentialism = whether an act is morally right depends only on the consequences of that act itself (as opposed to the consequences of the agent's motive, of a rule or practice that covers other acts of the same kind, and so on).