{"id":150,"date":"2014-03-20T13:17:28","date_gmt":"2014-03-20T17:17:28","guid":{"rendered":"https:\/\/sites.bu.edu\/daoiststudies\/?page_id=150"},"modified":"2014-05-12T09:38:10","modified_gmt":"2014-05-12T13:38:10","slug":"abstracts-n-z","status":"publish","type":"page","link":"https:\/\/sites.bu.edu\/daoiststudies\/abstracts\/abstracts-n-z\/","title":{"rendered":"Abstracts: N-Z"},"content":{"rendered":"

Below you can find the abstracts of the papers which will be presented at the conference (listed alphabetically by author’s last name). This page includes abstracts by authors whose last (family) names start with the letters N-Z. This list will be continually updated.<\/p>\n

Naparstek, Michael.\u00a0Re-placed Bodies: The Principle of\u00a0Tishen<\/i>\u00a0at Work in the Daoist\u00a0Kaiguang<\/i>\u00a0Ceremony<\/b>
\nWhen discussing the meaning of Chinese religious icons, scholars of both Religion and Art History often speak of the consecration ritual known as\u00a0kaiguang<\/i>\u958b \u5149 (\u201cEye-Opening Ceremony\u201d) to note the profound change that occurs when the active quality of agency is attributed to a previously lifeless object. Although the rite continues to be widely practiced by Daoist and Buddhist masters, the process by which such a change occurs has rarely been found worthy of serious consideration. This paper reconsiders the meaning of the\u00a0kaiguang<\/i>\u00a0ceremony through Daoist liturgical sources, with particular focus on the relationship between the process of consecration and the principle of\u00a0tishen<\/i>\u66ff\u8eab(replacement body). Displacing the body lies at the root of a various liturgical practices, and as such, the significance of\u00a0kaiguang<\/i>\u00a0may extend well beyond the context of activating icons. By investigating the ways in which its liturgy articulates bringing efficacy to life in an otherwise lifeless object, this paper offers a first step in reassessing the role the\u00a0kaiguang<\/i>\u00a0ceremony plays within the broader discourse on Chinese images and ritual.<\/p>\n

Nikaido, Yoshihiro\u00a0\u4e8c\u968e\u5802\u3000\u5584\u5f18.\u00a0T<\/strong>he\u00a0Temple<\/st1:placetype>\u00a0Guardian<\/st1:placename><\/st1:place>\u00a0Zhaobao Qilang Daquan\u00a0<\/b>\u518d\u8ad6\u4f3d\u85cd\u795e\u62db\u5bf6\u4e03\u90ce\u5927\u6b0a<\/strong>
\n\u62db\u5bf6\u4e03\u90ce\u662f\u5357\u5b8b\u6642\u671f\u6d41\u884c\u7684\u4f3d\u85cd\u795e\u3002\u539f\u4f86\u4e0d\u662f\u4f5b\u6559\u795e\uff0c\u800c\u6d59\u6c5f\u3001\u6c5f\u8607\u5730\u65b9\u7684\u6d77\u795e\u3002\u300a\u6c34\u6ef8\u50b3\u300b\u7b2c\u4e03\u5341\u56de\u6709\u201c\u52e2\u5982\u62db\u5bf6\u4e03\u90ce\u201d\u7684\u8a18\u8f09\uff0c\u90a3\u6642\u4e00\u822c\u4eba\u90fd\u8a8d\u8b58\u62db\u5bf6\u4e03\u90ce\u7684\u795e\u50cf\uff0c\u53ef\u662f\u5f8c\u4f86\u62db\u5bf6\u4e03\u90ce\u4fe1\u4ef0\u8870\u843d\u4e86\u3002\u300a\u897f\u904a\u8a18\u96dc\u5287\u300b\u4e2d\uff0c\u89c0\u97f3\u83e9\u85a9\u5dee\u4fdd\u8b77\u4e09\u85cf\u6cd5\u5e2b\u7684\u201c\u5341\u5927\u4fdd\u5b98\u201d\u3002\u90a3\u4fdd\u5b98\u4e4b\u4e2d\u6709\u201c\u5927\u6b0a\u4fee\u5229\u201d\uff0c\u9019\u500b\u4e5f\u662f\u62db\u5bf6\u4e03\u90ce\u7684\u5225\u7a31\u3002\u73fe\u5728\u65e5\u672c\u66f9\u6d1e\u5b97\u4f5b\u5bfa\u672c\u6bbf\u4f9b\u62db\u5bf6\u4e03\u90ce\u7684\u795e\u50cf\uff0c\u7576\u70ba\u4f3d\u85cd\u795e\u3002\u56e0\u70ba\u942e\u5009\u6642\u4ee3\uff0c\u8a31\u591a\u50e7\u4fb6\u53bb\u5357\u5b8b\uff0c\u6a21\u4eff\u4e2d\u570b\u7684\u79aa\u5b97\u5bfa\u9662\u3002\u90a3\u6642\u5019\uff0c\u5357\u5b8b\u201c\u4e94\u5c71\u201d \u5f91\u5c71\u5bfa\u3001\u9748\u96b1\u5bfa\u3001\u6de8\u6148\u5bfa\u3001\u5929\u7ae5\u5bfa\u3001\u963f\u80b2\u738b\u5bfa\u7b49\u5bfa\u9662\u4f9b\u62db\u5bf6\u4e03\u90ce\u3001\u7960\u5c71\u5f35\u5927\u5e1d\u3001\u611f\u61c9\u4f7f\u8005\u548c\u638c\u7c3f\u5224\u5b98\u7b49\u4f3d\u85cd\u795e\u3002\u53ef\u662f\u73fe\u5728\u4e2d\u570b\u5927\u9678\u7684\u4f3d\u85cd\u795e\u90fd\u8b8a\u6210\u95dc\u516c\u3002\u5317\u5b8b\u6642\u671f\u6e21\u5230\u4e2d\u570b\u7684\u65e5\u672c\u50e7\u4fb6\u6210\u5c0b\uff0c\u62dc\u4e86\u5404\u5730\u4f9b\u5730\u7684\u4f3d\u85cd\u795e\u3002\u5c31\u662f\u6771\u5dbd\u5927\u5e1d\u3001\u5e73\u6c34\u5927\u738b\u3001\u4e94\u901a\u5927\u5e1d\u3001\u767d\u9db4\u9748\u738b\u7b49\u795e\u660e\u3002\u6211\u4ee5\u524d\u5beb\u4e86\u62db\u5bf6\u4e03\u90ce\u4fe1\u4ef0\u7684\u60c5\u6cc1\uff0c\u4f46\u662f\u5f8c\u4f86\u767c\u73fe\u6d59\u6c5f\u90a3\u908a\u62db\u5bf6\u4e03\u90ce\u4ee5\u5916\u4e5f\u6709\u83ef\u5149\u3001\u5468\u5ba3\u9748\u738b\u7b49\u7684\u4f3d\u85cd\u795e\u3002\u9019\u6b21\u8ad6\u62db\u5bf6\u4e03\u90ce\u8207\u5176\u4ed6\u4f3d\u85cd\u795e\u7684\u95dc\u4fc2\uff0c\u518d\u8ad6\u62db\u5bf6\u4e03\u90ce\u7684\u7279\u9ede\u3002<\/p>\n

Pang-White, Ann.\u00a0Who Really Cares? The Daoist\u00a0Ci<\/i>\u00a0and the Confucian\u00a0Ren<\/i>\u2014A Comparative Analysis<\/b>
\nThis paper discusses the Daoist concept of\u00a0ci<\/i>\u00a0in the\u00a0Daodejing<\/i>\u00a0vis-a-vis the Confucian\u00a0ren<\/i>\u00a0in the\u00a0Analects\u00a0<\/i>as an entry point to explore Daoist understanding of virtue. In recent discussion on comparative ethics, extensively scholarship is devoted to the comparative study of Confucian concept of\u00a0ren<\/i>\u00a0and feminist ethics of care, while such cross-cultural comparative study on Daoist concept of love\/compassion (ci<\/i>)\u2019s intersection with the ethics of care has been lacking. The lack of interest on this subject may be due to the following reasons. Firstly, Daoism does not focus on family model or dynamics; nor does it see family necessarily as the model of other domains of human life as Confucian ethics or ethics of care have focused on. Therefore, at first sight, it does not fit the usual model of care that is familiar to the Confucian or Care-Ethics scholars. Secondly, Daoism seems to be much more individualistic than what care ethics or Confucian ethics can accommodate. Nonetheless, this paper will argue that bypassing Daoist ethics in the contemporary debate of ethics is a mistake.
\nDaoist philosophy provides important insight concerning the notion of receptivity and the relational and particularistic nature of virtue. In sum, Daoists do care. However, their conception of care goes beyond the Confucian\u00a0ren<\/i>\u00a0and any other hybrid version of care ethics or even counter-opposes it so as to bring forward the true meaning of care that in a paradoxical way perhaps bears more a resemblance to care ethics than Confucian philosophy. The paper concludes with a discussion of philosophy of education as a case study to demonstrate how Daoist philosophy may have greater implications in this field than Confucian care ethics.<\/p>\n

Pawle, Reggie.\u00a0The Application of Daoism to Client Concerns in Psychotherapy<\/b>
\nThis paper examines how the psychology of Daoism can be relevant for the practice of psychotherapy in a cross-cultural context (Roland, 1988). The focus is on particular concerns that draw a diversity of people to seek psychotherapy.\u00a0 These include anger management, identity and particularly boundary issues, anxiety, relationship issues, negative habits, and cognitive disorders. Specific techniques from the Daoist tradition will be briefly introduced regarding ways of utilizing them in working with these concerns. These will include working with attention, body and breath practices, use of the will, working polarities according to yin and yang , and working with a person\u2019s life energy (sense of aliveness).<\/p>\n

Phillips, Scott.\u00a0Cracking the Code: Taijiquan as Enlightenment Theater<\/b>
\nThis paper presents three interrelated ideas using historic, experiential and visual contextualization: 1) Image mime within the Chen Style Taijiquan Form (taolu<\/i>) can be understood as a form of theater presenting the story of Zhang Sanfeng becoming an immortal (xian<\/i>). 2) Taijiquan as the integration of embodied theatricality with deity visualization as daily ritual and alchemy. 3) Framing violence as a transgressive path to becoming an immortal.<\/p>\n

Porat, Roy.\u00a0Different Layers of Ineffability in the\u00a0Zhuangzi<\/i><\/b>
\nIt has been suggested several times in the past that Zhuangzi’s unique literary style – the extensive use\u00a0of\u00a0fables, humor, analogies, paradoxes, and generally the avoidance of direct clear-cut statements – is at least partially influenced by a certain attitude towards language, which can roughly be portrayed as a sort of ‘mistrust’.\u00a0That is to say,\u00a0the various examples scattered around the text for the futility of language to convey the true nature of reality – a notion which has almost become a ‘trademark’ of philosophical Daoism – may act in support of that claim.
\nHowever, I suggest that a careful reading of the text would reveal that these examples actually seem less as versions of the same single ‘Laozian’ idea, but rather as the manifestations of several distinct models of language-worlds correspondence, which seem to be rooted in some very different and even conflicting worldviews.\u00a0In my paper I will present a general typology of the problem of language as depicted in the different parts of the texts, and discuss the possible, separate\u00a0motivations for ‘abandoning’ conventional linguistic use. Specifically, I will address the unique model of language presented in the Qiwulun<\/i>, which, as I would like to claim, was largely overlooked.<\/p>\n

Reich, Aaron.\u00a0Beyond Performance: An Illustrated Ritual of Investiture in Late Imperial Daoism<\/b>
\nIllustrated scriptures and documents of the Daoist tradition often help to shape our understanding of rituals past. One such artwork is currently held at the Metropolitan Museum of Art in New York, a rare handscroll dating from the Ming period which the museum curators have titled “Investiture of a Daoist Deity”; its content features both text and images. Pictorially, it opens on the far right to a vivid scene of the Jade Emperor’s court, designated both by its multicolored skies, as well as the lofty Daoist deities residing there in attendance. To the left of this celestial realm, an altar marks the threshold into the terrestrial, where a long procession leads the viewer back to one final figure who appears slightly larger than all the others. The accompanying text explains that he is none other than Li Zhong, a laudable local deity who deserves an official place in the Daoist pantheon, as could only be decided by the Celestial Master at Mount Longhu, the very recipient of this illustrated certificate.
\nSeveral aspects of this scroll prompt the questions which fuel my presentation. What has determined the particular deities who appear in the scroll, and what does their arrangement reveal about this version of the pantheon?\u00a0 And perhaps more importantly, what does this scroll tell us about role of local cults in the construction of an “official” pantheon, and how common were such “illustrated investiture scrolls” in late imperial times? In response to the last of these inquiries, I argue that “Investiture of a Daoist Deity” may well represent only one of an entire genre of “illustrated investiture scrolls” to have circulated as early as the Song period. Thus, the tradition of the “illustrated investiture scroll” represents one way local communities could shape larger Daoist institutions.<\/p>\n

Rinaldini, Michael.\u00a0Daoism as a Modern-day Practice<\/b>
\nAs a qigong teacher, 22nd<\/sup>-generation Longmen Daoist priest (ordained in 2003), and founder of the American Dragon Gate Lineage, I have had many years of experience with Daoist practice, as documented in my recent book,\u00a0A Daoist Practice Journal: Come Laugh With Me<\/i>. The book consists of journal entries that cover topics like zuowang meditation, reciting Daoist scriptures, qigong, drinking tea, the value of silence and solitude, and Daoist, Buddhist and Catholic mysticism, and the essence of being a Daoist. On its basis I will discuss my practices as a modern-day Western Daoist in this presentation.<\/p>\n

Ritchie, Jennifer Lundin.\u00a0Three Interpretations of the\u00a0Zhuangzi<\/i><\/b>
\nThis paper explores ways that various approaches to \u201creligious studies\u201d are\u2014and are not\u2014useful to the interpretation of the\u00a0Zhuangzi,\u00a0<\/i>a Warring States text (ca. 475-221 BCE). I examine and apply approaches which have radically differing techniques, purposes, and conclusions about the cause, purpose, meaning, and even the basic definition of what is commonly labelled \u201creligion.\u201d The application of these approaches dramatically alters the interpretation of the text, resulting in three different and distinct interpretations, including a fairly typical \u201cspiritual\u201d reading, a brand new interpretation which locates the\u00a0Zhongheng jia<\/i>\u00a0(School of Diplomacy) as central to the Inner Chapters, as well as an interpretation that refines the use the metaphor of\u00a0ming<\/i>, basing it in the embodied experience of light and verticality. While indicating how each approach enhances the reading of Chapter One the\u00a0Zhuangzi<\/i>, I also elucidate several grave problems that each of these approaches brings to the inquiry, as well as to the study of so-called \u201creligious texts\u201d in general. Furthermore, the fundamental disagreements among these approaches have led to schism in religious studies, which further complicates the question of how to study religious texts, or what qualifies as a religious text. With these problems in mind, I finally suggest a tentative path out of this quandary.<\/p>\n

Saltveit, Mark.\u00a0Authenticity, Exoticism, or Privilege? A Critique of Modern Western Daoism<\/b>
\nIn the United States, Daoist thought and practice have received avid interest from both scholars and the public, but there is a large gulf between the groups.\u00a0 To the general public, Zhuangzi is a footnote, Stephen Mitchell\u2019s inexplicably popular rendering of the\u00a0Daode jing<\/i>\u00a0is the primary text, and the dramatic scholarly discoveries of recent decades are unknown.\u00a0 At the same time, academics can be a bit cloistered, dismissive of Western practitioners, and parochial to their discipline\u2019s biases. And both groups are prone to exoticizing Daoist thought and practice as a ritual performance of ancient Chinese culture.
\nThe heated debate over Western \u201cappropriation\u201d of Daoism, while problematic, raised important issues of academic and cultural exploitation, popular charlatanism and hokum, and the exoticization of Chinese culture.\u00a0 This paper will suggest a path to a more fruitful and balanced approach that could invigorate the scholarly discourse as well as deepening the public\u2019s understanding.<\/p>\n

Sat Hon.\u00a0The Oracle, the Brush, and the Sword: The Practical Application of Daoist Alchemy<\/b>
\nThe oracle,\u00a0Yijing<\/i>\u00a0(Book of Changes) is the foundation for all wisdom disciplines in China. The 64 hexagrams express the subtle flow of destiny and describe the development of life within the individual, the human collective and finally the Earth. The brush represents the art of sacred calligraphy, or talisman writing (fu<\/i>), where a single stroke is endowed with a spiritual force. Some have equated it with Druid Runes. In its essence,\u00a0fu\u00a0<\/i>is the formless trace left behind by the movement of the sword. The sword of no-mind is a cultivation of razor sharp focus. We use the sword to cut away delusion, fantasy, obsession and our darkest demons and emerge victorious. Akin to the Zoroastrian rites of ripping apart the Ox of Darkness in order to bring light into the universe as well as into individuals,\u00a0the\u00a0human\u00a0collective,\u00a0and\u00a0the\u00a0earth.<\/p>\n

Scarin, Jacopo.\u00a0One Institution and Many Identities: The Tongbai gong (\u6850\u67cf\u5bae)\u00a0after the Fall of the Qing Dynasty<\/b>
\nThis paper focuses on the development of the Tongbai gong \u6850\u67cf\u5bae\u00a0(Nanzong zuting \u5357\u5b97\u7956\u5ead) on\u00a0Mount<\/st1:placetype>\u00a0Tiantai<\/st1:placename><\/st1:place>\u00a0\u5929\u53f0\u5c71after the collapse of the Qing empire, in relation to the broader national scene. Starting from the Republican period, the religious complex went through a descending trajectory culminating in 1960 with the loss of the original temple in the waters of a newly realized artificial lake. This study will show how a declining institution struggled to survive by adapting its activities and identity to national trends and changes (mainly qigong popularity, tourism, and capitalism), finally emerging, at the dawn of the new millennium from the depths in which it was cast \u2013 both physically and figuratively. Finally, the conclusive part tries to outline the new identity of the Tongbai gong developed under master Zhang\u2019s lead.<\/p>\n

Serran-Pagan, Cristobal.\u00a0The Coincidence of Opposites in Thomas Merton and Zhuangzi:\u00a0When the No-thing\u00a0Says It\u00a0All\u00a0<\/b>
\nParadoxes are important in the mystical language of Merton and Zhuangzi. Both\u00a0contemplatives\u00a0understood the need of using\u00a0mystical paradoxes when referring to Ultimate Reality. They both acknowledge the limitations of human language\u00a0in their quest to express the Ineffable Godhead or the Dao. The only thing a mystic can\u00a0say after becoming one with Ultimate Reality is\u00a0that they cannot fully\u00a0know or even describe the mystery of the universe.\u00a0Yet these two mystics have written some of the most beautiful mystical poetry on the No-thing and the All.\u00a0Merton and Zhuangzi\u00a0knew from experience that paradoxes are a prime instrument humans have at hand\u00a0in their quest of\u00a0pointing to the Way.<\/p>\n

Shiga, Ichiko.\u00a0Formation of a New Daoist Community in 19th<\/sup>-c. Lingnan Area: Sacred Places, Networks, and Eschatology<\/b>
\nThis presentation is intended as an investigation into the local religious arenas in 19th Lingnan area lying across Guangdong and Guangxi provinces. During the late Qing, Lingnan saw the rise of various new religious movements, among which were the spirit-writing cult movements, a remarkable phenomena that I will focus on here. The newly established spirit-writing organizations hierarchically and functionally coexisted with existing institutions and specialists, such as Daoist monasteries and more local Daoist priests. They were affected mutually each other, although they were sometimes competitive and in conflict. Since the 19th century, with the increase of Cantonese immigration, some of these new religious organizations spread abroad, forming close ties between mainland China and overseas Chinese communities. Finally, through the process of interaction among them, a new Daoist community sharing a common identity and\u00a0 sense of mission was created. I would like to investigate into the features of spirit writing movements in Lingnan, focusing on their locations, networks and eschatological ideas. In addition, I would like to consider interrelationships and interactions among new spirit-writing organizations, including their connections with overseas Chinese communities, as well as the process of how the idea of salvation rapidly spread throughout Lingnan, by considering scriptures and revelations with eschatological contents.<\/p>\n

Smid, Robert.\u00a0Finding the Point of Rest on the Potter\u2019s Wheel of Heaven: A Comparative Method Drawn from the Inner Chapters of the\u00a0Zhuangzi<\/i>
\n<\/strong>More often than not, comparative philosophy falls into the familiar ruts of identifying points of similarity and difference among diverse traditions, typically with the aim of learning something more about, improving, or commending one or more of those traditions.\u00a0 This practice is so common that, for many, it is considered the default method of comparative philosophy. This paper seeks to challenge that association by providing an alternative framework for comparison that avoids the aforementioned ruts. It does so through a constructive appropriation of the Inner Chapters of the\u00a0Zhuangzi,\u00a0<\/i>which provides a significantly different account of how diverse traditions relate to one another that broadens the scope of what comparative philosophy can be.<\/p>\n

Stoloff, Adrian.\u00a0“For he who listens with his ears, the learning is in his skin”: Determining the Textual History of the Received Wenzi<\/i> and its relation to the Huainanzi<\/i> from its parallels in the Manuscript Wenzi<\/i><\/b>
\nThe text known as the Wenzi<\/i> (\u6587\u5b50) has a long and winding history that for people in different times and places held different meanings. The text claims to be from the words of a 6th<\/sup> century BCE Master Wen, and in 742 CE it was canonized as one of four Daoist classics. However, its heyday was short-lived: starting in the Song Dynasty (960-1279) scholars dubbed it a forgery that copied from an Eastern Han text, the Huainanzi<\/i> (\u6dee\u5357\u5b50). The Wenzi<\/i> largely held its status as a forgery all the way into the modern era. In 1973, a manuscript entitled Wenzi<\/i> was found in a Han tomb, re-igniting a millennium-old debate about the authenticity of the text. For the sake of simplicity, then, it can be said that there are two Wenzi <\/i>texts: the received version, which exists in various editions (the earliest of which consists of a scroll dating from 751 CE found at Dunhuang \u6566\u714c); and the manuscript Wenzi<\/i> that was found in a Han tomb dating from 55 BCE in Dingzhou (\u5b9a\u5dde), Hebei Province (\u6cb3\u5317\u7701). Whether the received Wenzi<\/i> is an authentic text that has a direct lineage to the manuscript Wenzi<\/i> is a subject of ongoing discussion.
\nIn this paper I shall examine section one of chapter five of the Wenzi<\/i>. I shall argue, first, that the received Wenzi<\/i> is a composite text made from heavily edited passages of the manuscript Wenzi<\/i> and of the Huainanzi<\/i>. Second, I shall argue that not only is the Huainanzi<\/i> not derived from the manuscript Wenzi<\/i>, but even the received Wenzi<\/i> is not a direct descendent of the manuscript Wenzi<\/i>. Rather, it is my contention that the manuscript Wenzi<\/i> is a text in an incomplete stage of edition.<\/p>\n

Valmisa, Mercedes.\u00a0Control, Fate, and Adaptation in\u00a0Zhuangzi\u00a0<\/i>and\u00a0Qiongda yishi<\/i>\u00a0<\/b>
\nWhen discussing changes, and especially those we have no control over, including the unpredictable vagaries of\u00a0fate (ming<\/i>)\u2014many texts respond with the notion of Adaptation: one needs to adapt to changes, go along with them, and even avail oneself of the new opportunities they bring about. This is the kind of response we find in several chapters of the\u00a0Zhuangzi<\/i>. However, the\u00a0Qiongda yishi<\/i>\u00a0manuscript from Guodian presents a different approach: one should turn to one\u2019s inner self, make sure one is doing the right thing and disregard the outcomes of one\u2019s actions. These are two different answers to the problem of how to (re)gain control over things that are not under our control in early China. One answer is by means of Adaptation (turn outwards), the other by means of self-vigilance\u00a0shen qi du<\/i>\u00a0(turn inwards). These two different kind of discourses are attested in other texts too; for instance, the\u00a0Xici zhuan<\/i>\u00a0would pair with the\u00a0Zhuangzi<\/i>, whereas the\u00a0Zhongyong<\/i>\u00a0and\u00a0Wuxing<\/i>\u00a0would pair with the\u00a0Qiongda yishi<\/i>.<\/p>\n

Wang, Qian\u738b\u5029.\u00a0The Directional Pattern of Han Stone Carvings of Queen Mother of the West\u00a0<\/b>\u8bba\u6c49\u753b\u50cf\u77f3\u4e2d\u897f\u738b\u6bcd\u00a0<\/b>\u56fe\u50cf\u65b9\u4f4d\u6a21<\/b>\u5f0f<\/b>
\nWhen we study the images of Xiwangmu, or Queen Mother of the West in Han stone carvings, we should not look at them using us observers but the building which houses the carved stone as the point of reference. This is due to the fact that when Xiwangmu appears together with Dongwanggong, or King Father of the East, in Han stone carvings, the goddess is always at Dongwanggong\u2019s right side or on the right side of the building and that when Xiwangmu appears alone without Dongwanggong present in the picture, the carved stone is always on the right side of the building or structure. Since the name of Xiwangmu itself indicates the direction of west, the directional pattern of Han stone carvings of Xiwangmu manifests itself as east at the left and west at the right. While the directional pattern of Han stone carvings of Xiwangmu is just in opposition to the modern cartographical principle, it is in perfect agreement with ancient Chinese cosmology embodied in mythological accounts of the world and the universe that are recorded in such Chinese classics as the\u00a0Huainanzi,\u00a0<\/i>the\u00a0Shanhai jing,\u00a0<\/i>the\u00a0Chuci<\/i>, etc.<\/i>
\n\u89c2 \u5bdf\u6c49\u753b\u50cf\u77f3\u4e2d\u897f\u738b\u6bcd\u56fe\u50cf\u4e0d\u5e94\u5c06\u89c2\u5bdf\u8005\u4f5c\u4e3a\u53c2\u7167\u7269\uff0c\u800c\u5e94\u5c06\u897f\u738b\u6bcd\u56fe\u50cf\u6240\u5728\u7684\u5efa\u7b51\u7269\u4f5c\u4e3a\u53c2\u7167\u7269\u3002\u4ee5\u6b64\u539f\u5219\u89c2\u5bdf\u6c49\u753b\u50cf\u77f3\u7684\u897f\u738b\u6bcd\u56fe\u50cf\uff0c\u4fbf\u4f1a\u53d1\u73b0\u5982\u4e0b\u51e0\u70b9\u65b9\u4f4d\u7279 \u5f81\uff1a\u7b2c\u4e00\uff0c\u4e0e\u4e1c\u738b\u516c\u56fe\u50cf\u6210\u5bf9\u51fa\u73b0\u7684\u897f\u738b\u6bcd\u56fe\u50cf\u4f4d\u4e8e\u6240\u5c5e\u5efa\u7b51\u7269\u6216\u56fe\u50cf\u7684\u53f3\u4fa7\uff0c\u4e1c\u738b\u516c\u56fe\u50cf\u5219\u4f4d\u4e8e\u6240\u5c5e\u5efa\u7b51\u7269\u6216\u56fe\u50cf\u7684\u5de6\u4fa7\uff1b\u7b2c\u4e8c\uff0c\u5355\u72ec\u51fa\u73b0\u7684\u897f\u738b\u6bcd\u56fe\u50cf\u4f4d\u4e8e\u6240\u5c5e \u5efa\u7b51\u7269\u7684\u53f3\u4fa7\u3002\u56e0\u897f\u738b\u6bcd\u81ea\u8eab\u540d\u79f0\u5177\u6709\u6307\u660e\u897f\u65b9\u4e4b\u7279\u5f81\uff0c\u4ece\u4e2d\u53ef\u4ee5\u63a8\u65ad\uff0c\u4e0a\u8ff0\u6c49\u753b\u50cf\u77f3\u4e2d\u7684\u897f\u738b\u6bcd\u56fe\u50cf\u6a21\u5f0f\u4e3a\u5de6\u4e1c\u53f3\u897f\uff0c\u8fd9\u4e0e\u73b0\u4ee3\u5236\u56fe\u5b66\u9075\u5faa\u7684\u5de6\u897f\u53f3\u4e1c\u7684\u65b9\u4f4d\u539f\u5219 \u662f\u76f8\u53cd\u7684\uff0c\u4e0e\u300a\u5c71\u6d77\u7ecf\u300b\u3001\u300a\u6dee\u5357\u5b50\u300b\u3001\u300a\u695a\u8f9e\u300b\u7b49\u53e4\u4ee3\u795e\u8bdd\u6587\u672c\u8868\u8ff0\u7684\u5b87\u5b99\u89c2\u662f\u4e00\u81f4\u7684\u3002<\/p>\n

Wang, Xiaoyang \u6c6a\u5c0f\u6d0b.\u00a0Two Misreadings in the Study of the Cult of Queen Mother of the West in the Han Period\u00a0<\/b>\u6c49\u4ee3\u897f\u738b\u6bcd\u4fe1\u4ef0\u7684\u4e24\u4e2a\u8bef\u8bfb\u00a0\u00a0<\/b>
\nThe cult of Xiwangmu, or Queen Mother of the West finds its fullest expression in the Han period. Before the Han period, Xiwangmu was a local deity with a limited influence, and after the Han period, she became a minor goddess without an independent character in the\u00a0Taoist\u00a0<\/em>pantheon.\u00a0<\/i>It was during the Han dynasty that the influence of Xiwangmu reached its zenith.
\nIn the study of the cult of Queen Mother of the West there are two misreadings, the first of which concerns Xiwangmu as a goddess of longevity and Xiwangmu as a goddess of rebirth as well. Xiwangmu as a goddess of longevity attains immortality through taking elixir of life, and as a goddess of rebirth attains a transformation between life and death through burial activities. The significance of the differences between them is that Xiwangmu\u2019s pursuing immortality and detesting death inspires Taoism, and that her viewing death as life helps establish a tomb-burial tradition in China.
\nThe second misreading concerns Xiwangmu as depicted on stone carvings and murals in Han tombs. Portraits of Xiwangmu are widely seen in Han stone carvings, while there are only two murals found so far picturing Xiwangmu. The significance of their difference is that the figure of Xiwang as depicted on Han stone carvings and that of Xiwangmu as pictured on the two murals belong to two different iconographical systems. Han stone carvings tend to place Xiwangmu at the centre of the picture, giving expression to the then non-mainstream cult of immortality, while the murals have their focus on more traditional deities such as N\u00fcwa, thus giving expression to the mainstream cult of immortality.
\n\u897f\u738b\u6bcd\u4fe1\u4ef0\u5728\u6c49\u4ee3\u53d1\u5c55\u6700\u4e3a\u5145\u5206\u3002\u6c49\u4e4b\u524d\uff0c \u897f\u738b\u6bcd\u662f\u5730\u57df\u795e\u800c\u5f71\u54cd\u6709\u9650\uff1b\u6c49\u4e4b\u540e\uff0c\u897f\u738b\u6bcd\u662f\u9053\u6559\u795e\u4ed9\u699c\u4e2d\u7684\u8f85\u795e\u800c\u7f3a\u5c11\u72ec\u7acb\u6027\u3002\u53ea\u6709\u6c49\u4ee3\uff0c\u897f\u738b\u6bcd\u5f71\u54cd\u6700\u5927\u3002\u4f46\u662f\uff0c\u897f\u738b\u6bcd\u4fe1\u4ef0\u7684\u7814\u7a76\u5b58\u5728\u4e24\u4e2a\u8bef\u8bfb\uff1a\u7b2c\u4e00\u4e2a\u8bef \u8bfb\uff1a\u957f\u5bff\u897f\u738b\u6bcd\u548c\u91cd\u751f\u897f\u738b\u6bcd\u7684\u8bef\u8bfb\u3002\u957f\u5bff\u897f\u738b\u6bcd\u662f\u901a\u8fc7\u4e0d\u6b7b\u836f\u83b7\u5f97\u751f\u547d\u65e0\u9650\u5ef6\u7eed\uff0c\u91cd\u751f\u897f\u738b\u6bcd\u662f\u901a\u8fc7\u5893\u846c\u6d3b\u52a8\u800c\u83b7\u5f97\u751f\u6b7b\u4e4b\u95f4\u7684\u751f\u547d\u8f6c\u6362\u3002\u533a\u522b\u7684\u610f\u4e49\u662f\uff1a\u957f\u5bff\u897f \u738b\u6bcd\u597d\u751f\u6076\u6b7b\uff0c\u5f00\u542f\u4e86\u9053\u6559\uff1b\u91cd\u751f\u897f\u738b\u6bcd\u4e8b\u6b7b\u5982\u751f\uff0c\u5efa\u7acb\u4e86\u4e2d\u56fd\u7684\u65b0\u5893\u846c\u4f20\u7edf\u3002
\n\u7b2c\u4e8c\u4e2a\u8bef\u8bfb\uff1a\u753b\u50cf\u77f3\u5893\u897f\u738b\u6bcd\u4e0e\u58c1\u753b\u5893\u897f\u738b\u6bcd\u7684\u8bef\u8bfb\u3002\u897f\u738b\u6bcd\u56fe\u50cf\u5728\u753b\u50cf\u77f3\u5893\u4e2d\u666e\u904d\u5b58\u5728\uff0c\u800c\u5728\u58c1\u753b\u5893\u4e2d\u53ea\u6709\u4e24\u4e2a\u3002\u533a\u522b\u7684\u610f\u4e49\u662f\uff1a\u753b\u50cf\u77f3\u5893\u4e0e\u58c1\u753b\u5893\u662f\u4e24\u4e2a\u56fe\u50cf\u4f53\u7cfb\u3002\u753b\u50cf\u77f3\u5893\u56fe\u50cf\u4ee5\u897f\u738b\u6bcd\u4e3a\u4e2d\u5fc3\uff0c\u8868\u73b0\u975e\u4e3b\u6d41\u793e\u4f1a\u957f\u751f\u5d07\u62dc\uff1b\u58c1\u753b\u5893\u56fe\u50cf\u4ee5\u5973\u5a32\u7b49\u4f20\u7edf\u795e\u7075\u4e3a\u4e2d\u5fc3\uff0c\u8868\u73b0\u4e3b\u6d41\u793e\u4f1a\u957f\u751f\u5d07\u62dc\u3002<\/p>\n

Weaver, Afaa.\u00a0The Heavy and the Light:\u00a0 Daoist Poetics and Trauma<\/b>
\nIn this paper I will explore the application of Daoist perceptions to the project of writing poetry about child trauma and recovery. I will examine the possibilities of applying the idea that Daoist texts such as the\u00a0Daode jing<\/i>\u00a0are indeed memoirs from communities of meditators and what that may mean for an understanding of the applicability of Daoist philosophy as a psychological attitude toward recovery and examine the value of the experiential knowledge of mind\/body unity.<\/p>\n

Wells, Marnix.\u00a0Heguanzi\u2014A Message for Our Times<\/b>
\nHeguanzi, the Pheasant Cap Master, was a man of mystery. References to known people, places, and datable events in the work ascribed to him enable us to place him in the state of\u00a0<\/i>Zhao\u00a0<\/i>(southern\u00a0<\/i>Shanxi\/Hebei)\u00a0<\/i>during\u00a0<\/i>the\u00a0<\/i>mid-3rd\u00a0<\/sup>century\u00a0<\/i>BCE. The\u00a0<\/i>book\u00a0<\/i>consists\u00a0<\/i>of\u00a0<\/i>essays,\u00a0<\/i>verses,\u00a0<\/i>and dialogues which center on the theme of unity. Pheasant\u00a0<\/i>Cap\u00a0<\/i>like\u00a0<\/i>Mozi\u00a0<\/i>believed\u00a0<\/i>that\u00a0<\/i>Heaven\u2019s\u00a0<\/i>motions exemplified an equitable system of government opposed to the aggression that characterized the Warring States period, in which he lived. This they deduced from constant cycles observable\u00a0<\/i>in\u00a0<\/i>nature\u00a0<\/i>driven\u00a0<\/i>by\u00a0<\/i>the\u00a0<\/i>sky\u2019s\u00a0<\/i>circumpolar rotation.\u00a0<\/i>This\u00a0<\/i>manifestation\u00a0<\/i>of\u00a0<\/i>divine\u00a0<\/i>impartiality underpinned\u00a0<\/i>his\u00a0<\/i>belief\u00a0<\/i>in meritocracy\u00a0<\/i>and\u00a0<\/i>rejection\u00a0<\/i>of hereditary rule. He called for a meritocracy and centralised system of law to achieve the world unity he believed teleologially pre-ordained.
\nPheasant Cap understood\u00a0<\/i>the\u00a0<\/i>Way\u00a0<\/i>(Dao)\u00a0<\/i>as\u00a0<\/i>necessity (biran<\/i>), but its workings activated by human virtue (de<\/i>). His monism was not fatalism but an end to be realized by humans in history. Unification was embodied in the divine personage of Grand\u00a0<\/i>Unity\u00a0<\/i>and\u00a0<\/i>to\u00a0<\/i>be\u00a0<\/i>realized\u00a0<\/i>on\u00a0<\/i>earth\u00a0<\/i>through\u00a0<\/i>the messianic\u00a0<\/i>figure of\u00a0<\/i>the Complete Ninth,\u00a0<\/i>the conclusion of the series of eight augustan rulers from history. Pheasant\u00a0<\/i>Cap like Mozi\u00a0<\/i>favored a program of\u00a0<\/i>positive action (youwei<\/i>). Laozi reckoned injustices in the world would right themselves if left alone, as if by Adam Smith\u2019s \u201cinvisible hand.\u201d This relates to what Pheasant Cap called the \u201cNightWalker\u201d: Timely action, as by a doctor who treats the disease at its onset, just seems like inaction (wuwei<\/i>). The dynamic of\u00a0<\/i>unity\u00a0<\/i>essentially derived from individuals\u2019 innate\u00a0<\/i>desires\u00a0<\/i>and affinities.\u00a0<\/i>Yet\u00a0<\/i>Pheasant\u00a0<\/i>Cap warned of impending\u00a0<\/i>danger\u00a0<\/i>if\u00a0<\/i>reforms\u00a0<\/i>were\u00a0<\/i>not\u00a0<\/i>implemented. He declared world peace is cannot be realized by force yet military preparedness cannot be neglected.<\/p>\n

Willmont, Dennis.\u00a0A New Perspective on the Old Master<\/b>
\nThe text of the\u00a0Daode jing<\/i>\u00a0is like an archaeological dig in that its inner meaning is hidden within the context of its main terms. Understanding them comprehensively will give us an insight that we have not previously been able to see. In this presentation, I outline the 220 main terms in the text in five basic categories, each with numerous sub-categories: 1) The definition of Dao as both source and Path; 2) how Dao manifests into the world; 3) human nature and its relationship to virtue\u00a0<\/i>and the role it plays in both attaining and losing Dao;\u00a0<\/i>4) the Fragmentation of Dao; 5) how Dao can be restored in the world.
\nExamining the\u00a0Daode jing<\/i>\u00a0in light of these terms and their systematic organization, I provide a better understanding of the inner meaning and importance of this text. It will clarity how it has influenced the history of Daoism over the millennia and why it has been so important to the opening and raising of consciousness in the West from the end of the nineteenth century to the present day.<\/p>\n

Willmont, Dennis.\u00a0Documentary\u00a0Showing: \u201cReturn to the Mountain: A Taiji Journey\u201d<\/b>
\nReturn to the Mountain: A Taiji Journey<\/i>\u00a0is a full-length film documentary shot on location in China in 2005 about the spiritual origins of Taiji Quan and its relevance to the ancient Chinese healing arts.\u00a0 It was produced by Dennis Willmont, an author and scholar of acupuncture and its Daoist connections, and his son Jud, who is a film-maker living in Shanghai.\u00a0 Together they travelled from Shanghai to Beijing and from Chen Village to Wudang Mountain in search of the ancestral and philosophical sources of this tradition and the inspiration they could find along the way.<\/p>\n

Woolley, Nathan.\u00a0Representing Daoist Principles in the Political Actions of Individuals during the Tang and Five Dynasties<\/b>
\nThroughout Chinese imperial history, Daoists were engaged in the political sphere, often providing the symbols of legitimacy through ritual service in return for political patronage. Yet in Daoism, the model of the secluded practitioner who removes himself from society to cultivate the Way has long been revered.\u00a0 According to some religious biographies, key Daoist figures have adopted both service at court and social seclusion at different stages of their careers, often in response to the requirements of both religious training and political circumstances. Significantly, for scholar-officials with Daoist affinities, service to the court need not have precluded religious achievements.
\nOfficial service could be depicted as a means of achieving Daoist goals for the individual as well as the state, with examples drawn from members of the otherworldly bureaucracy. Daoism could also provide varying models for responding to complex situations with conflicting needs. In the examination of individual choice\u00a0 in some texts from the Tang and Five Dynasties period,\u00a0 the motivations of historical figures in political circumstances is framed by Daoist principles. In such depictions, Daoism sometimes provides the guiding rationale in both engagement with and withdrawal from politics. Alternatively, withdrawal from public life could be portrayed as a Daoist mode juxtaposed with a complimentary Confucian mode of political service. The choice of action in challenging times is ultimately dictated by the exigencies of the situation, with attention given to both the needs of the state and the goal of self-preservation. Appropriate response to the times, an ideal embedded in Daoist scripture, thus takes on practical significance. This paper will examine how scholar-officials wrote of political service in terms of Daoist principles and goals and how the language they used relates to Daoist scripture.<\/p>\n

Wu, Nengchang.\u00a0Daoism in the Maoist and Post-Maoist Periods: The Case of Master Dingling in Western Fujian\u00a0\u00a0<\/b>\u6bdb\u6fa4\u6771\u6642\u4ee3\u548c\u5f8c\u6bdb\u6fa4\u6771\u6642\u4ee3\u7684\u9053\u6559\uff1a\u4ee5\u95a9\u897f\u9f0e\u9748\u9053\u58eb\u70ba\u4f8b<\/b><\/b>
\n\u6bdb\u6fa4\u6771\u6642\u4ee3\uff081949-76\uff09\u5c0d\u4e2d\u570b\u9109\u6751\u7684\u5b97\u6559\u751f\u6d3b\u6709\u8457\u600e\u6a23\u7684\u5f71\u97ff\uff1f\u95a9\u897f\u9053\u58c7\u9748\u61c9\u5802\u7684\u9f0e\u9748\u9053\u58eb\uff081929-2013\uff09\u662f\u8a0e\u8ad6\u9019\u4e00\u4e3b\u984c\u7684\u5f88\u597d\u4f8b\u5b50\u30021949\u5e74\uff0c\u9053\u884c\u9ad8\u6df1\u7684\u9f0e\u9748\u9053\u58eb\u9010\u6f38\u5730\u6539\u8b8a\u4e86\u5176\u4f5c\u70ba\u9053\u58eb\u7684\u8eab\u4efd\uff0c\u8f49\u800c\u4ee5\u5080\u5121\u5e2b\u548c\u651d\u50cf\u5e2b\u70ba\u5176\u4e3b\u8981\u8077\u696d\u3002\u540c\u6642\uff0c\u4ed6\u4e5f\u53c3\u8207\u4e86\u5f88\u591a\u534a\u5b98\u65b9\u6027\u8cea\u7684\u6587\u85dd\u6d3b\u52d5\uff0c\u4e26\u5de7\u5999\u5730\u5c07\u5176\u9053\u8853\u904b\u7528\u65bc\u5176\u4e2d\u3002\u9f0e\u9748\u5728\u6bdb\u6fa4\u6771\u6642\u4ee3\u7684\u7d93\u6b77\u4e5f\u5f71\u97ff\u4e86\u5176\u5728\u5f8c\u6bdb\u6fa4\u6771\u6642\u4ee3\u7684\u56de\u6b78\u9053\u58eb\u53ca\u76f8\u95dc\u5be6\u8e10\u3002\u6587\u7ae0\u4ee5\u9f0e\u9748\u9053\u58eb\u70ba\u4e2d\u5fc3\uff0c\u8a66\u5716\u5c0d\u9053\u6559\u50b3\u627f\u3001\u5100\u5f0f\u5be6\u8e10\u548c\u9053\u58eb\u7684\u65e5\u5e38\u751f\u6d3b\u5728\u6bdb\u6fa4\u6771\u6642\u4ee3\u548c\u5f8c\u6bdb\u6fa4\u6771\u6642\u4ee3\u7684\u8b8a\u5316\uff0c\u4ee5\u53ca\u9019\u4e9b\u8b8a\u5316\u7684\u5167\u5728\u908f\u8f2f\u9032\u884c\u8003\u5bdf\u3002
\nIn what way has Mao\u2019s reign (1949-76) impacted the religious life in rural China? Master Dingling (1929-2013) of the\u00a0Lingying-tang<\/i>\u00a0\u9748\u61c9\u5802, a Daoist altar in western Fujian, is a good case to discuss this topic. Already a great Daoist master in 1949, Dingling had gradually changed his status as Daoist, and taken wandering puppet master and photographer as his two major occupations. He also participated in many semi-official cultural and artistic activities, applying adroitly his Daoist techniques. However, the experience in Mao\u2019s period has also influenced Dingling\u2019s comeback as a Daoist master, and his Daoist practices in Post-Maoist period.\u00a0Focusing on Master Dingling, this article attempts to explore how the Daoist transmissions, ritual practices and the daily life of the Daoist masters had changed in Maoist period and Post-Maoist period, and the internal logic of these changes.<\/p>\n

Xin, Hong-juan\u00a0\u8f9b\u7ea2\u5a1f.\u00a0Tao Te Ching<\/i>\u00a0in the English World: Perspective of Cultural Travelling\u00a0\u300a\u9053\u5fb7\u7ecf\u300b\u5728\u82f1\u8bed\u4e16\u754c\u7684\u8bd1\u4ecb\uff1a\u6587\u5316\u65c5\u884c\u89c6\u89d2<\/strong>
\n20\u4e16\u7eaa90\u5e74\u4ee3\u4ee5\u6765\uff0c\u5b66\u754c\u51fa\u73b0\u65c5\u884c\u6587\u5316\u7814\u7a76\u7684\u8d8b\u5411\uff0c\u5b66\u8005\u4eec\u9664\u4e86\u5bf9\u201c\u65c5\u884c\u201d\u8fdb\u884c\u54f2\u5b66\u4e0a\u7684\u9610\u53d1\uff0c\u8fd8\u4ece\u6587\u5316\u63a5\u89e6\u7684\u89d2\u5ea6\u7814\u7a76\u65c5\u884c\u4e2d\u6587\u5316\u201c\u63a5\u89e6\u5730\u5e26\u201d\u6240\u5f70\u663e\u7684\u6587\u5316\u56fa\u5b88\u3001\u6587\u5316\u51b2\u51fb\u548c\u6587\u5316\u8ba4\u8bc1\u3002\u6587\u5b66\u7ffb\u8bd1\u4e2d\u6587\u5316\u5185\u6838\u8bed\u8bcd\u7684\u7ffb\u8bd1\uff0c\u5e38\u5e38\u662f\u8fd9\u79cd\u5f02\u8d28\u6587\u5316\u4ea4\u950b\u7684\u201c\u6297\u4e89\u4e4b\u573a\u201d\u3002\u672c\u6587\u4ece\u6587\u5316\u56fa\u5b88\u3001\u6587\u5316\u51b2\u51fb\u4ee5\u53ca\u5bf9\u53cc\u91cd\u6587\u5316\u8ba4\u8bc1\u7684\u89d2\u5ea6\uff0c\u5206\u6790\u4e86\u4e2d\u56fd\u5178\u7c4d\u300a\u9053\u5fb7\u7ecf\u300b\u5728\u82f1\u8bed\u4e16\u754c\u4e00\u4e2a\u591a\u4e16\u7eaa\u4ee5\u6765\u88ab\u7ffb\u8bd1\u7684\u60c5\u51b5\u3002
\nMany scholars have come to realize that the \u201ccontact zone\u201d, being a place of cultural clinging, cultural shock and cultural identification sometimes reveals the radically asymmetrical relations of power when two different cultures encounter. The present paper illustrates the translation of\u00a0Tao Te Ching\u00a0<\/i>in the past centuries from this new perspective of cultural travelling and points out that different images of\u00a0Tao Te Ching<\/i>\u00a0and Tao manifest different cultural attitudes of the translators and hence brought new edification to the recipient culture.<\/p>\n

Xue, Xiaogang.\u00a0Mount Kongtong as Sacred Daoist Space Today<\/b>\u00a0\u4e2d\u56fd\u5d06\u5cd2 \u9053\u6e90\u5723\u5730<\/strong>\u00a0<\/b>
\n\u5728\u9053\u6559\u6587\u5316\u4e0a\u5177\u6709\u5730\u4f4d\u7a81\u51fa\u7684\u6700\u91cd\u8981\u7684\u56e0\u7d20\u5c31\u662f\u201c\u9ec4\u5e1d\u95ee\u9053\u5e7f\u6210\u5b50\u201d\uff0c\u5d06\u5cd2\u5c71\u6b63\u662f\u56e0\u6b64\u800c\u88ab\u8a89\u4e3a\u201c\u9053\u6e90\u5723\u5730\u201d\uff0c\u4e5f\u88ab\u79f0\u4e3a\u201c\u4e2d\u56fd\u9053\u6559\u7b2c\u4e00\u5c71\u201d\u3002\u5e7f\u6210\u5b50\u5411\u9ec4\u5e1d\u6240\u6388\u201c\u957f\u751f\u4e4b\u81f3\u9053\u201d\uff0c\u4e3a\u9053\u6559\u5185\u4e39\u4fee\u70bc\u7684\u7cbe\u9ad3\uff0c\u4f7f\u5d06\u5cd2\u4ed9\u5c71\u4e3a\u4e16\u4ee3\u6c42\u957f\u751f\u8005\u666f\u4ef0\u3002\u5d06\u5cd2\u5c71\u5728\u897f\u5317\u9053\u6559\u7684\u5386\u53f2\u4e2d\u5360\u6709\u6781\u91cd\u8981\u7684\u5730\u4f4d\uff0c\u5bf9\u65e9\u671f\u9053\u6559\u7684\u6b63\u5f0f\u5f62\u6210\uff0c\u9053\u6559\u601d\u60f3\u7684\u4e3b\u8981\u6210\u5206\u90fd\u6709\u7740\u91cd\u5927\u5f71\u54cd\uff0c\u8fd1\u4ee3\u9053\u6559\u7684\u4e3b\u8981\u7ecf\u5fcf\u4f20\u627f\u66f4\u662f\u6e90\u4e8e\u5d06\u5cd2\u3002<\/p>\n

Yu, Senlin \u4fde\u68ee\u6797.\u00a0\u4e2d\u56fd\u9053\u6559\u7ecf\u7c4d\u5728\u82f1\u8bed\u4e16\u754c\u7684\u8bd1\u4ecb<\/strong>A General Survey on the Translations and Studies of Taoist Scriptures in the English-speaking World<\/b>
\n1812\u5e74\uff0c\u99ac\u79ae\u905c\u5728\u5176\u300a\u4e2d\u570b\u901a\u4fd7\u6587\u9078\u300b\u4e2d\u9078\u8b6f\u4e86\u300a\u4e09\u6559\u6e90\u6d41\u641c\u795e\u5927\u5168\u300b\u4e4b\u201c\u9053\u6559\u6e90\u6d41\u201d\u3002\u662f\u70ba\u9053\u6559\u7d93\u7c4d\u5728\u82f1\u8a9e\u4e16\u754c\u8b6f\u4ecb\u4e4b\u6feb\u89f4\u30021868\u5e74\uff0c\u6e5b\u7d04\u7ff0\u7684\u9996\u500b\u300a\u9053\u5fb7\u7d93\u300b\u82f1\u8b6f\u672c\u554f\u4e16\u3002\u6b64\u5f8c\uff0c\u9053\u6559\u7d93\u7c4d\u8b6f\u4ecb\u7684\u6578\u91cf\u8207\u7a2e\u985e\u4e0d\u65b7\u589e\u52a0\u3002\u9032\u5165\u4e8c\u5341\u4e16\u7d00\uff0c\u82f1\u8a9e\u4e16\u754c\u7684\u9053\u6559\u7d93\u7c4d\u8b6f\u4ecb\u8207\u7814\u7a76\u7531\u767c\u5c55\u8d70\u5411\u7e41\u69ae\uff0c\u5176\u8b6f\u4ecb\u8207\u7814\u7a76\u7684\u968a\u4f0d\u4e0d\u518d\u5c40\u9650\u65bc\u50b3\u6559\u58eb\u3001\u5916\u4ea4\u5b98\u7b49\uff0c\u66f4\u6e67\u73fe\u51fa\u4e00\u6279\u5c08\u9580\u5f9e\u4e8b\u9053\u6559\u7814\u7a76\u53ca\u9053\u6559\u7d93\u7c4d\u8b6f\u4ecb\u7684\u6f22\u5b78\u5bb6\uff0c\u4ed6\u5011\u4e0d\u518d\u5c40\u9650\u65bc\u5b97\u6559\u6bd4\u9644\uff0c\u800c\u662f\u5f9e\u54f2\u5b78\u3001\u6587\u5b78\u3001\u793e\u6703\u5b78\u3001\u6587\u5316\u4eba\u985e\u5b78\u53ca\u79d1\u5b78\u7b49\u591a\u7a2e\u8996\u89d2\u5c0d\u8d8a\u4f86\u8d8a\u591a\u7684\u9053\u6559\u7d93\u7c4d\u9032\u884c\u8a6e\u91cb\u3002
\n\u672c\u6587\u64ec\u4ee5\u6b77\u53f2\u70ba\u7dda\u7d22\uff0c\u5c07\u82f1\u8a9e\u4e16\u754c\u9053\u6559\u7d93\u7c4d\u8b6f\u4ecb\u8207\u7814\u7a76\u5206\u70ba\u201c\u5341\u4e5d\u4e16\u7d00\u7684\u8d77\u6b65\u968e\u6bb5\u201d\u3001\u201c\u4e8c\u5341\u4e16\u7d00\u521d\u81f3\u4e8c\u5341\u4e16\u7d0080\u5e74\u4ee3\u7684\u767c\u5c55\u968e\u6bb5\u201d\u3001\u201c\u4e8c\u5341\u4e16\u7d0090\u5e74\u4ee3\u4ee5\u5f8c\u7684\u7e41\u69ae\u968e\u6bb5\u201d\u4e09\u500b\u6b77\u53f2\u968e\u6bb5\u9032\u884c\u8003\u5bdf\uff0c\u68b3\u7406\u82f1\u8a9e\u4e16\u754c\u9053\u6559\u7d93\u7c4d\u8b6f\u4ecb\u8207\u7814\u7a76\u7684\u6b77\u53f2\u8108\u7d61\u3001\u5404\u968e\u6bb5\u7684\u4e3b\u8981\u7279\u8272\u3001\u4e3b\u8981\u4ee3\u8868\u4eba\u7269\u53ca\u5b78\u8853\u6210\u5c31\u3002<\/p>\n

Yuan, Qing\u00a0\u8881\u9752.\u00a0How the\u00a0Laozi\u00a0<\/i>Became a Classic: Its Fate in the Western Han<\/b><\/strong>
\nIn the Western Han, between the lifetimes of Sima Qian and Liu Xiang, the\u00a0Laozi\u00a0<\/i>was not called\u00a0Daode jing<\/i>, nor was it regarded as a classic. According to the\u00a0Shiji\u00a0<\/i>and\u00a0Hanshu<\/i>, Empress Dowager Dou, whose power significantly influenced the reign of Emperor Jing, loved the\u00a0Laozi\u00a0<\/i>very much, and Emperor Jing also felt devoted to it. In addition, references to \u201cUpper\u201d and \u201cLower Classic\u201d appear in the\u00a0Laozi\u00a0<\/i>of the Bamboo Slips of the Western Han as contained in the collection of Peking University, estimated to have been transcribed under Emperor Wu, the successor of Emperor Jing. All these can prove the reliability of the traditional view that the\u00a0Laozi<\/i>\u00a0was regarded as a classic under Emperor Jing, reaching the height of its fame. Although Confucianism was honored at the time and people could not attain wealth and position by studying the\u00a0Laozi\u00a0<\/i>after Emperor Wu, the text was not buried in oblivion. Some Confucian scholars still studied it to perfect the official Confucian classics, while others who were free from the need to pursue wealth and position continued to focus on it. Thus, the\u00a0Laozi\u00a0<\/i>continued to spread and develop even after Emperor Wu.<\/p>\n

Zhang, Muliang.\u00a0Complementarity and Confluence in the Historical Development Process:\u00a0<\/b>The Intrinsic Unification of Daoism and Confucianism<\/b>
\nI investigate the intrinsic unification of Daoism and Confucianism. Before the Qin, thinkers of Daoism and Confucianism faced the same historical background, the destruction of the system of rites and music. Based on different philosophical concerns, they examined the relationship between the chaotic social reality and the system of social ethical principles in different perspectives and came to build different philosophical systems. That means, although they vary in theory, Daoism and Confucianism possess the same metaphysical origin. Their spiritual interconnectedness appears in the Zhuangzi and Daode jing. The structure of the tiandao \u5929\u9053system shows this. Daoism and Confucianism made philosophical breakthroughs from the same cultural resources, i.e., the tiandao system. Daoism emphasized the natural attribute of tiandao, whereas Confucianism emphasized the social ethical attribute. There are three stages of the complementary and confluence process: 1. Before the Qin, they have the same metaphysical foundation, but created their theory in different perspectives. 2. In the Wei-Jin (240-316 AD), their successors expressed a burning desire to pursue the unification between the two schools, hoping to solve the conflict between you (existence) and wu (nothing), ziran (nature) and mingjiao (ethical codes). However, these philosophers all failed to unite these two schools of thought. Wangbi \u738b\u5f3c (226-249) is one such philosopher. 3. Overall, in the Song and Ming (960-1644), philosophers realized the unification, but insisted on the authority of Confucianism and showed a repulsion to Daoism, even though they themselves took thoughts from Daoism.<\/p>\n

Zhang, Yang.\u00a0Northern Song Administration and Daoism<\/b>\u5317\u5b8b\u5b98\u50da\u8207\u9053\u6559
\n\u5317 \u5b8b\u6642\u671f\u7684\u9053\u6559\u4e00\u76f4\u4ee5\u5b98\u65b9\u70ba\u4e3b\u5c0e\uff0c\u592a\u5b97\u3001\u771f\u5b97\u671d\u958b\u59cb\uff0c\u5b98\u65b9\u958b\u59cb\u7de8\u64b0\u300a\u9053\u85cf\u300b\uff0c\u592a\u3001\u771f\u4e8c\u5b97\u5c0d\u9053\u6559\u7684\u5f18\u63da\uff0c\u4e26\u9032\u800c\u5b8c\u5584\u4e86\u201d\u5112\u91cb\u9053\u4e09\u6559\u5408\u4e00\u201d\u7684\u601d\u60f3\uff0c\u6709\u8457\u5176\u6df1\u523b\u7684 \u6b77\u53f2\u80cc\u666f\u548c\u653f\u6cbb\u542b\u7fa9\u3002\u6709\u5b8b\u4e00\u4ee3\uff0c\u5c0a\u7956\u5b97\u6210\u6cd5\uff0c\u671d\u5ef7\u7e3d\u7528\u6587\u4eba\uff0c\u958b\u79d1\u53d6\u58eb\uff0c\u4f7f\u5f97\u5112\u5bb6\u8208\u76db\u3002\u5317\u5b8b\u51fa\u73fe\u4e86\u5c0d\u5f8c\u4e16\u5f71\u97ff\u7684\u7406\u5b78\u601d\u60f3\uff0c\u800c\u5112\u5bb6\u58eb\u5927\u592b\u7684\u8208\u76db\uff0c\u4e5f\u4f7f\u5b98\u50da\u58eb\u5927 \u592b\u96c6\u5718\u5c0d\u671d\u653f\u7684\u638c\u63a7\u5c0e\u81f4\u4e86\u5c0d\u7687\u6b0a\u7684\u4e00\u7a2e\u5a01\u8105\uff0c\u56e0\u6b64\u7d71\u6cbb\u8005\u958b\u59cb\u901a\u904e\u201d\u5112\u91cb\u9053\u4e09\u6559\u5408\u4e00\u201d\u7684\u624b\u6bb5\u5c0d\u5176\u5236\u8861\uff0c\u672c\u6587\u5c07\u8457\u91cd\u5f9e\u771f\u5b97\u671d\u5165\u624b\uff0c\u95e1\u767c\u81ea\u5df1\u7684\u89c0\u9ede\u3002<\/p>\n

Zhang, Yunlong.\u00a0Daoist as Academic Thought and Daoism as Religion \u4f5c\u4e3a\u601d\u60f3\u7684\u9053\u5bb6\u4e0e\u4f5c\u4e3a\u5b97\u6559\u7684\u9053\u6559<\/strong>
\nAlthough seemingly similar appearance, there is a vital difference between Daoist\uff08dao jia\u9053\u5bb6\uff09and Daoism\uff08dao jiao\u9053\u6559\uff09. not only is this difference in the one for academic thought, and the\u00a0other for religion, but also in the two different interests. However, there are many relations between\u00a0them. The thoughts which From Laozi, the idol of Daoism, to their conceptions, such as “doing\u00a0nothing”, “longevity and health”, are almost affected by Taoist. After that, to what extent was Daoism,\u00a0whose foundation was later than Taoist, constructed by Taoist and then how it became a great\u00a0pervasive religion in the following China? Was it a logic and necessary result of Taoist, or the result\u00a0from the political power and other external factors? This article will try to discuss this question by the\u00a0formation and development of the original Daoism.
\n\u9053\u5bb6\u4e0e\u9053\u6559\uff0c\u770b\u4f3c\u76f8\u4f3c\uff0c\u5b9e\u5219\u5b58\u5728\u7740\u5de8\u5927\u7684\u533a\u522b\u3002\u8fd9\u79cd\u533a\u522b\u4e0d\u4ec5\u8868\u73b0\u5728\u4e00\u4e3a\u5b66\u672f\u601d\u60f3\uff0c\u4e00\u4e3a\u5b97\u6559\uff0c\u8fd8\u8868\u73b0\u5728\u4e24\u8005\u4e0d\u540c\u7684\u7cbe\u795e\u65e8\u8da3\u3002\u4f46\u662f\uff0c\u5b83\u4eec\u4e4b\u95f4\u6709\u5b58\u5728\u7740\u5343\u4e1d\u4e07\u7f15\u7684\u8054\u7cfb\u3002\u4ece\u9053\u6559\u5d07\u62dc\u7684\u5076\u50cf\u8001\u5b50\uff0c\u5230\u5176\u201c\u6e05\u9759\u65e0\u4e3a\u201d\u3001\u201c\u517b\u751f\u957f\u5bff\u201d\u7b49\u601d\u60f3\uff0c\u5747\u96be\u9003\u9053\u5bb6\u7684\u5f71\u54cd\u3002\u90a3\u4e48\uff0c\u540e\u4e8e\u9053\u5bb6\u800c\u4ea7\u751f\u7684\u9053\u6559\uff0c\u662f\u5982\u4f55\u6539\u9020\u9053\u5bb6\uff0c\u5e76\u53d1\u5c55\u6210\u4e3a\u5177\u6709\u91cd\u5927\u5f71\u54cd\u7684\u4e16\u4fd7\u5b97\u6559\u7684\uff1f\u662f\u9053\u6559\u601d\u60f3\u672c\u8eab\u5177\u6709\u8fd9\u6837\u7684\u903b\u8f91\u5fc5\u7136\uff0c\u8fd8\u662f\u653f\u6cbb\u6743\u529b\u7b49\u5916\u5728\u56e0\u7d20\u5f62\u6210\u7684\u7ed3\u679c\u3002\u672c\u6587\u8bd5\u56fe\u4ece\u9053\u6559\u521d\u671f\u7684\u5f62\u6210\u63a2\u8ba8\u8fd9\u4e00\u95ee\u9898\u3002<\/p>\n

Zhao, Xiaohuan.\u00a0The Cult of the City God (Chenghuang) in the Yuan Period: With Special Reference to the\u00a0Quan Yuan Wen\u00a0<\/i>\u5143\u4ee3\u57ce\u968d\u795e\u4fe1\u4ef0\uff1a\u4ee5\u300a\u5168\u5143\u6587\u300b\u70ba\u4e2d\u5fc3\u7684\u8003\u5bdf<\/b>
\nChenghuang, the City God, is a popular tutelary deity in Daoism. The cult of Chenghuang as a guardian god of cities remains very much a living tradition dating from the Three Kingdoms period (220-285 AD). During the Tang dynasty (618-907) at the latest, Chenghuang began to be worshipped also as a judge of the netherworld. With a judicial and administrative power over the dead comparable to that of a county magistrate or regional prefect over the people, the god was housed in a yamen-like temple and enjoyed regular sacrificial offerings and ritual\/theatrical performances. With the revival of traditional culture and nation-wide reconstruction and renovation of ancient temples in the 1990s, more and more scholarly attention has since been paid to the cult of Chenghuan in imperial\u00a0China<\/st1:place>, but most of the research is centred on the Ming-Qing or Tang\u2013Song dynasties with little attention given to the Yuan period. This study aims to fill the gap by examining thoroughly the\u00a0Quan Yuan wen<\/i>, or\u00a0The Complete Prose Works of the Yuan Dynasty<\/i>\u00a0with focus on issues such as the role Chenghuang in public governance and private individual life, the religious function and status of Chenghuang, sources of finance for the construction, maintenance, and renovation of Chenghuang temples, the worship of Chenghuang among local officials, elites and commoners, and the posthumous deification of historical figures as city gods. While the survey concentrates on religious writings on Chenghuang and Chenghuang temples in the\u00a0Quan Yuan wen<\/i>, references will also be made, where necessary, to relevant historical, anecdotal, and legendary accounts from other sources of or about the same period of time so as to present a more complete picture of the cult of Chenghuang during the Yuan dynasty.
\n\u57ce\u968d\u795e\uff0d\u4e2d\u570b\u50b3\u7d71\u793e\u6703\u4e2d\u7684\u57ce\u5e02\u4fdd\u8b77\u795e\u7684\u4fe1\u4ef0\u53ef\u4ee5\u8ffd\u6eaf\u5230\u5357\u5317\u671d\uff0c\u751a\u81f3\u65bc\u66f4\u65e9\u7684\u6642\u4ee3\u3002\u81f3\u9072\u5230\u5510\u4ee3\uff0c\u57ce\u968d\u795e\u53c8\u958b\u59cb\u7940\u5949\u70ba\u51a5\u5b98\uff0c\u8207\u57f7\u638c\u5dde\u5e9c\u90e1\u7e23\u7684\u5730\u65b9\u884c\u653f\u9577\u5b98\u5171\u7406\u5e7d\u660e\u3002\u81ea\u4e8c\u5341\u4e16\u7d00\u516b\u4e5d\u5341\u5e74\u4ee3\u4e2d\u570b\u5927\u9678\u5b98\u65b9\u91dd\u5c0d\u5b97\u6559\u548c\u6c11\u9593\u4fe1\u4ef0\u63a7\u5236\u7684\u653e\u9b06\uff0c\u5404\u5730\u7960\u5802\u5bfa\u5edf\u5efa\u7bc9\u7684\u91cd\u4fee\u548c\u796d\u7940\u529f\u80fd\u7684\u9010\u6f38\u6062\u5fa9\uff0c\u53e4\u8001\u7684\u57ce\u968d\u4fe1\u4ef0\u53d7\u5230\u8d8a\u4f86\u8d8a\u591a\u4e2d\u5916\u5b78\u4eba\u7684\u95dc\u6ce8\u3002\u7136\u800c\uff0c\u4ed6\u5011\u95dc\u6ce8\u7684\u91cd\u9ede\u537b\u4e3b\u8981\u96c6\u4e2d\u65bc\u57ce\u968d\u4fe1\u4ef0\u7684\u8d77\u6e90\uff0c\u548c\u660e\u6e05\uff0f\u5510\u5b8b\u6642\u671f\u57ce\u968d\u4fe1\u4ef0\uff0c\u800c\u5143\u4ee3\u4f5c\u70ba\u4e2d\u570b\u50b3\u7d71\u793e\u6703\u4e2d\u57ce\u968d\u4fe1\u4ef0\u7684\u4e00\u500b\u627f\u524d\uff08\u5510\u5b8b\uff09\u5553\u5f8c\uff08\u660e\u6e05\uff09\u7684\u91cd\u8981\u6642\u671f\u537b\u6c92\u6709\u5728\u5b78\u754c\u5f97\u5230\u61c9\u6709\u7684\u95dc\u6ce8\u3002\u6709\u9452\u65bc\u6b64\uff0c\u672c\u6587\u64ec\u5728\u9010\u7bc7\u7d30\u8b80\u300a\u5168\u5143\u6587\uff09\u6240\u6536\u5168\u90e8\u201c\u57ce\u968d\u6587\u201d\u7684\u57fa\u790e\u4e0a\uff0c\u91cd\u9ede\u8003\u5bdf\u64b0\u8ff0\u8005\u3001\u64b0\u8ff0\u5e74\u4ee3\u548c\u64b0\u8ff0\u80cc\u666f\uff1b\u57ce\u968d\u795e\u7684\u4f86\u6b77\u3001\u671d\u5ef7\u5c01\u865f\u6216\u6240\u8cdc\u5edf\u984d\uff1b\u57ce\u968d\u5edf\u7684\u5efa\u5236\u3001\u5f62\u5236\u548c\u5340\u57df\u5206\u4f48\uff1b\u57ce\u968d\u5edf\u7684\u4fee\u5efa\u3001\u88dc\u847a\u548c\u7dad\u8b77\u7684\u8cc7\u91d1\u4f86\u6e90\u53ca\u5176\u65e5\u5e38\u7ba1\u7406\uff1b\u671d\u5ef7\u3001\u5730\u65b9\u5b98\u54e1\u3001\u5730\u65b9\u58eb\u7d33\u548c\u666e\u901a\u5e02\u6c11\u81f3\u65bc\u57ce\u968d\u4fe1\u4ef0\u7684\u614b\u5ea6\uff0c\u4e26\u4e00\u4e00\u8a73\u52a0\u5217\u8868\u8aaa\u660e\u3002\u672c\u6587\u7684\u8003\u5bdf\u96d6\u805a\u7126\u65bc\u300a\u5168\u5143\u6587\uff09\uff0c\u4f46\u5728\u53ef\u80fd\u548c\u5fc5\u8981\u6642\uff0c\u4e5f\u53c3\u8af8\u76f8\u95dc\u5b98\u4fee\u53f2\u66f8\u3001\u91ce\u53f2\u96dc\u9304\u3001\u7b46\u8a18\u5c0f\u8aaa\u7b49\u8cc7\u6599\uff0c\u4ee5\u5716\u8f03\u70ba\u5168\u9762\u5730\u52fe\u52d2\u51fa\u8499\u5143\u6642\u671f\u57ce\u968d\u795e\u5728\u516c\u5171\u4e8b\u52d9\u548c\u6c11\u773e\u500b\u9ad4\u751f\u6d3b\u4e2d\u7684\u89d2\u8272\uff0c\u57ce\u968d\u795e\u7684\u5b97\u6559\u529f\u80fd\u548c\u5730\u4f4d\u3002<\/p>\n

Zhao, Yanxia.\u00a0Daoist Healthy Longevity Yangsheng and the Aging Society<\/b>
\nThe achievements of modern medicine in treatment and detecting of diseases, alongside with the establishment of social welfare in modern society, has made the youth death caused by the insufficient treatment and the shortage of nutrition getting lesser and lesser, and therefore, more and more people living in contemporary time are being able to live in an older and older age. This continue grow of the elderly population (people whose age is over 65 years old) and the ongoing decline of the young population has in fact made modern society a typical aging society. Thus, problems of an ageing society such as the increase of medical spending, the cost of social care and social welfare, the shortage of labour forces, and the lack of vitality, energy and creativity of the society appear consequently. How to encounter with these new emerged problems and challenges has become a serious concern of many scholars, organizations, and governments. Distinctive from the other world religions, Daoism is a religion of \u2018this world\u2019 with a heavy attention on individual cultivation of physical health, and a strong focus on maintaining personal spiritual wellbeing. From Daoist perspective, to obtain a healthy longevity life is crucial for individual to pursue her\/his religious goal of immortality; and to have a healthy physical body and an alert mentality with full of energy and vitality, is essential for obtaining of healthy longevity life. Based on such an understanding, Daoist practitioners through history have created many effective yangsheng exercises with particular focus on skills and techniques for nourishing and prolonging individual lives. These exercises are especially good for people who are in their old ages because of their gentle nature and time requirement. This paper intends to explore what can Daoist healthy longevity yangsheng exercise can contribute to forthcoming ageing society.<\/p>\n

Zhou, Enyi.\u00a0The Laozi in the Light of the Philosophy of Technology \u4ece\u6280\u672f\u54f2\u5b66\u7684\u89c6\u89d2\u63a2\u89c6\u201c\u8001\u5b50\u201d<\/strong>
\nIn the technologilized age, the term\u201cusefulness\u201dand\u201dutility\u201d has been the main rhythms of our times. Truly, it is helpful to develop the civilization, however, there are some problems, such as \u201calienation\u201d,\u00a0\u201cmeaninglessness\u201d, which have been discussed by Karl Marx, Martin Heidegger, Frankfurt School and so on. If we definite the core idea of technology as \u201cmaking\u201d, we will find a fertile source of technical thoughts in Laozi, especially, its thoughts, \u201ddoing nothing\u201d,\u201d The Natural Way\u201d, etc. , will give us some new ideas to reflect the modern technology.This paper will deal with two questions: first, how to\u00a0understand Laozi\u2019s philosophy of technology; secondly, how about the possibility of Laozi to overcome the questions of modern technology.
\n\u5728\u6280\u672f\u5316\u7684\u65f6\u4ee3\uff0c\u201c\u6709\u7528\u201d\u3001\u201c\u6548\u76ca\u201d\u5df2\u7ecf\u6210\u4e3a\u4e00\u79cd\u4e3b\u8981\u7684\u601d\u60f3\u60c5\u8c03\uff0c\u8fd9\u56fa\u7136\u63a8\u52a8\u4e86\u4eba\u7c7b\u7269\u8d28\u6587\u660e\u7684\u53d1\u5c55\uff0c\u4f46\u4e5f\u5f62\u6210\u4e86\u201c\u7269\u5316\u201d\u7b49\u73b0\u4ee3\u6027\u95ee\u9898\u3002\u300a\u8001\u5b50\u300b\u7684\u201c\u65e0\u4e3a\u201d\u3001\u201c\u81ea\u7136\u201d\u601d\u60f3\uff0c\u4e3a\u6211\u4eec\u53cd\u601d\u73b0\u4ee3\u6280\u672f\u95ee\u9898\u63d0\u4f9b\u4e86\u65b0\u7684\u601d\u8def\u3002\u672c\u6587\u4e3b\u8981\u63a2\u8ba8\u4e24\u4e2a\u95ee\u9898\uff1a1\uff0c\u5982\u4f55\u7406\u89e3\u8001\u5b50\u7684\u6280\u672f\u601d\u60f3\uff1b2\uff0c\u8001\u5b50\u601d\u60f3\u514b\u670d\u73b0\u4ee3\u6280\u672f\u95ee\u9898\u7684\u5177\u6709\u591a\u5927\u7684\u53ef\u80fd\u6027\u3002<\/p>\n

Zhu, Yiwen\u00a0\u795d\u9038\u96ef.\u00a0\u5b8b\u5143\u796d\u934a\u6587\u737b\u7814\u7a76: \u4ee5\u912d\u601d\u8096\u300a\u592a\u6975\u796d\u934a\u5167\u6cd5\u300b\u70ba\u4f8b\u00a0<\/strong>A Preliminary Study on Inner Method of Taiji for Sacrificing to and Sublimating [the Souls of the Deceased]\u00a0<\/b>(Taiji jilian neifa<\/i><\/b>\u592a\u6975\u796d\u934a\u5167\u6cd5<\/b>)<\/b>
\n\u912d\u601d\u8096\uff081241-1318\uff09\u7684\u300a\u592a\u6975\u796d\u934a\u5167\u6cd5\u300b\u662f\u4e00\u90e8\u70ba\u5b78\u754c\u6240\u95dc\u6ce8\u7684\u796d\u934a\u6587\u672c\uff0c\u5176\u4e2d\u5c0d\u300c\u6c34\u706b\u934a\u5ea6\u300d\u7684\u89e3\u91cb\uff0c\u5e7e\u6210\u6a19\u6e96\u89e3\u8aaa\u3002\u4f46\u662f\uff0c\u912d\u601d\u8096\u672c\u4eba\u537b\u4e26\u975e\u4e00\u4f4d\u53d7\u904e\u7d93\u7c59\u7684\u9053\u58eb\uff0c\u4ed6\u751a\u81f3\u8a8d\u70ba\u300a\u592a\u6975\u796d\u934a\u5167\u6cd5\u300b\u7684\u529f\u6548\u8981\u9060\u9060\u5927\u65bc\u9ec3\u7c59\u5927\u9f4b\u3002\u672c\u8ad6\u6587\u4ee5\u912d\u601d\u8096\u300a\u592a\u6975\u796d\u934a\u5167\u6cd5\u300b\u70ba\u7814\u7a76\u7684\u4e3b\u8981\u5c0d\u8c61\uff0c\u5728\u5206\u6790\u5176\u6587\u672c\u6e90\u6d41\u53ca\u5100\u5f0f\u7279\u5fb5\u7684\u540c\u6642\uff0c\u53c3\u7167\u91d1\u5141\u4e2d\u300a\u4e0a\u6e05\u9748\u5bf6\u5927\u6cd5\u300b\u5377\u5341\u4e09<\u796d\u934a\u5e7d\u9b42\u54c1>\u3001\u300a\u9053\u6cd5\u6703\u5143\u300b\u5377\u4e8c\u4e00\u3007<\u4e39\u967d\u796d\u934a\u5167\u65e8>\u7b49\u591a\u90e8\u796d\u934a\u6587\u737b\uff0c\u8a66\u5716\u5c07\u5b83\u5011\u7f6e\u65bc\u4e00\u500b\u9748\u5bf6\u796d\u934a\u50b3\u7d71\u7684\u80cc\u666f\u4e2d\u53bb\u89e3\u8b80\u8207\u6bd4\u8f03\uff0c\u63ed\u793a\u51fa\u91d1\u5141\u4e2d\u7684\u9748\u5bf6\u796d\u934a\u8207<\u4e39\u967d\u796d\u934a\u5167\u65e8>\u5171\u540c\u9ad4\u73fe\u4e86\u4f5c\u70ba\u9053\u6559\u5100\u5f0f\u7279\u5fb5\u4e4b\u4e00\u7684\u5b98\u50da\u4e3b\u7fa9\u7a0b\u5e8f\u7684\u7a69\u5b9a\u6027\uff0c\u300a\u592a\u6975\u796d\u934a\u5167\u6cd5\u300b\u8207<\u4e39\u967d\u796d\u934a\u5167\u65e8>\u5247\u540c\u6642\u51f8\u986f\u4e86\u500b\u4eba\u7684\u5167\u4e39\u4fee\u7149\u5c0d\u65bc\u9053\u6559\u516c\u5171\u5100\u5f0f\u7684\u6ef2\u900f\uff0c\u5176\u4e2d\u4e5f\u53cd\u6620\u4e86\u53d7\u5230\u5112\u5bb6\u8207\u4f5b\u6559\u5f71\u97ff\u7684\u5167\u4e39\u601d\u60f3\u7684\u9010\u6f38\u6210\u719f\u3002\u300a\u592a\u6975\u796d\u934a\u5167\u6cd5\u300b\u9ad4\u73fe\u4e86\u5112\u58eb\u4e0d\u50c5\u5f9e\u4e8b\u9053\u6559\u4fee\u7149\u4ee5\u7642\u75be\u990a\u751f\uff0c\u66f4\u4ee5\u6b64\u9054\u5230\u666e\u5ea6\u7684\u76ee\u7684\uff0c\u4e26\u878d\u5165\u4e86\u5176\u4e09\u6559\u517c\u4fee\u7684\u7279\u8272\uff0c\u5176\u4f5c\u54c1\u4e0d\u4f46\u70ba\u9053\u6559\u754c\u6240\u63a5\u53d7\uff0c\u66f4\u5f71\u97ff\u4e86\u9053\u6559\u754c\u79d1\u5100\u6587\u737b\u7684\u7de8\u64b0\uff0c\u5982\u660e\u4ee3\u7684\u300a\u9748\u5bf6\u6587\u6aa2\u5927\u6210\u300b\u8207\u300a\u4e0a\u6e05\u9748\u5bf6\u6fdf\u5ea6\u5927\u6210\u91d1\u66f8\u300b\u3002
\nThe\u00a0Inner Method of Taiji for Sacrificing to and Sublimating [the Souls of the Deceased]<\/i>\u00a0(Taiji jilian neifa<\/i>\u592a\u6975\u796d\u934a\u5167\u6cd5), written by Zheng Sixiao\u912d\u601d\u8096(1241-1318), has attracted wide scholarly attention as a ritual text that combines both universal salvation and individual inner practice. This paper aims to demonstrate the sharp differences between the ritual text compiled by a non-Daoist, Zheng Sixiao and those by Daoists, say, Jin Yunzhong\u91d1\u5141\u4e2d(fl.1225) and Wang Xuanzhen\u738b\u7384\u771f through detailed analysis of the ritual manuals flourished in the Song-Yuan dynasties. Despite this,\u00a0Taiji jilian neifa<\/i>, which reflects the penetration of inner alchemy practice into the public rituals, has found its way into the ritual compendia of the Ming dynasty, like\u00a0Lingbao wenjian dacheng<\/i>\u9748\u5bf6\u6587\u6aa2\u5927\u6210 and\u00a0Shangqing lingbao jidu dacheng jinshu<\/i>\u4e0a\u6e05\u9748\u5bf6\u6fdf\u5ea6\u5927\u6210\u91d1\u66f8.<\/p>\n

Zuern, Tobias.\u00a0Traces of the Ancients (gu zhi ji<\/em> \u53e4\u4e4b\u8de1) in the Huainanzi<\/em>.<\/strong>
\nScholars have regularly emphasized the Huainanzi<\/em>‘s intertextual style and employment of historical and mythological narratives; however, there has been no attempt to understand these literary strategies using the Huainanzi<\/em>‘s own terminology and ideology to my knowledge. In this paper, I present the concept of the traces of the ancients (gu zhi ji<\/em> \u53e4\u4e4b\u8de1) in order to tackle and explain parts of the Daoist classics’ \u201ceclectic\u201d style. The Huainanzi<\/em> claims that contrary to the Dao and the sage (shengren<\/em> \u8056\u4eba) actions of human beings inherently leave traces in the dusty world (chen’gou<\/em> \u5875\u57a2 or chen’ai<\/em> \u5875\u57c3). These traces of past actions manifest in transmitted words (yan<\/em> \u8a00) and affairs (shi<\/em> \u4e8b). I argue that the Huainanzi<\/em> attempts, on one hand, to textually align the traces of the ways or methods of the\u00a0past and present (\u7d93\u53e4\u4eca\u4e4b\u9053) by incorporating fragments of the transmitted words of the numerous masters and hundred schools of thought (zhuzi baijia<\/em> \u8af8\u5b50\u767e\u5bb6).
\nOn the other hand, it weaves a web of the remnants of human affairs (jingwei renshi<\/em> \u7d93\u7def\u4eba\u4e8b) by including historical and mythological narratives in its writings.\u00a0In that sense, we may understand the Huainanzi<\/em> as a textual fabric that creates a literal connection between the transmitted affairs and words of the past and the present (\u901a\u53e4\u4eca\u4e4b\u4e8b). Thus, the Huainanzi<\/em>‘s eclectic style effects a textual bridge between the ancients and the present age and temporally unifies the world (tong tianxia<\/em> \u7d71\u5929\u4e0b) within the constrains of the book.<\/p>\n","protected":false},"excerpt":{"rendered":"

Below you can find the abstracts of the papers which will be presented at the conference (listed alphabetically by author’s last name). This page includes abstracts by authors whose last (family) names start with the letters N-Z. This list will be continually updated. Naparstek, Michael.\u00a0Re-placed Bodies: The Principle of\u00a0Tishen\u00a0at Work in the Daoist\u00a0Kaiguang\u00a0Ceremony When discussing […]<\/p>\n","protected":false},"author":8139,"featured_media":0,"parent":29,"menu_order":2,"comment_status":"closed","ping_status":"closed","template":"","meta":[],"_links":{"self":[{"href":"https:\/\/sites.bu.edu\/daoiststudies\/wp-json\/wp\/v2\/pages\/150"}],"collection":[{"href":"https:\/\/sites.bu.edu\/daoiststudies\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/sites.bu.edu\/daoiststudies\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/sites.bu.edu\/daoiststudies\/wp-json\/wp\/v2\/users\/8139"}],"replies":[{"embeddable":true,"href":"https:\/\/sites.bu.edu\/daoiststudies\/wp-json\/wp\/v2\/comments?post=150"}],"version-history":[{"count":23,"href":"https:\/\/sites.bu.edu\/daoiststudies\/wp-json\/wp\/v2\/pages\/150\/revisions"}],"predecessor-version":[{"id":274,"href":"https:\/\/sites.bu.edu\/daoiststudies\/wp-json\/wp\/v2\/pages\/150\/revisions\/274"}],"up":[{"embeddable":true,"href":"https:\/\/sites.bu.edu\/daoiststudies\/wp-json\/wp\/v2\/pages\/29"}],"wp:attachment":[{"href":"https:\/\/sites.bu.edu\/daoiststudies\/wp-json\/wp\/v2\/media?parent=150"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}