This thesis aims at providing a detailed and in- depth study of Daoism elements embodied in Henry David Thoreau'Walden. Thoreau loves and returns to nature. His viewing"man as part and parcel of nature"e...This thesis aims at providing a detailed and in- depth study of Daoism elements embodied in Henry David Thoreau'Walden. Thoreau loves and returns to nature. His viewing"man as part and parcel of nature"echoes Daoism's"identification of the self with nature"; Thoreau's stressing a simple life style is identified with Daoist's returning to simplicity; water is frequently cited in Walden as an image, which strikingly resembles some chapters of Tao Te Ching. Thoreau repeatedly emphasizes the significance of medication in quietude, which is also expressed in Tao Te Ching. These are but a few examples to show striking similarities between thoughts reflected in Walden and those preached by Daoism. The book Walden is a manifest demonstration of Daoism. This writing intends to take a minute and comparative look at Daoism elements embodied in Walden.展开更多
The body is the center of Daoist practice. In addition to being the carrier of feelings, experiences, and actions, it also plays a major role in the construction and interpretation of religious meanings. What is impor...The body is the center of Daoist practice. In addition to being the carrier of feelings, experiences, and actions, it also plays a major role in the construction and interpretation of religious meanings. What is important here is how it serves as the starting point and springboard for practitioners seeking either to obtain the ideal state of being or acquire transcendent powers. This article explores the formation of the body as a symbol in Daoism, and analyzes its corresponding implications. I attempt to do this through a close textual reading of Daoist texts and a critical review of previous academic work on the Daoist conception of body. Within Daoism, the body is neither some physical object, nor a spirit-flesh hybrid that is the subject of theological reflection. It is the vehicle to immortality, and is in itself a small pantheon to be discovered and promoted. As such, it is an open and rich symbol that both generates and integrates meanings on different levels. The symbol of the body not only brings together diverse meanings, but it also provides a conduit through which these meanings are expressed. After taking on religious meaning, the body comes to actualize its potentiality through Daoist practice and cultivation.展开更多
The book Confucius Sinarum Philosophus1, published by the Jesuit Philippe Couplet in 1687, aimed at spreading Confucian thought and the Confucian classics in EuroPe. Its publication caused an enormous sensation and wa...The book Confucius Sinarum Philosophus1, published by the Jesuit Philippe Couplet in 1687, aimed at spreading Confucian thought and the Confucian classics in EuroPe. Its publication caused an enormous sensation and was highly valued by the King of France, Louis XIV. The description of Chinese geography, history, and religions, including three important Latin translations of Confucian works （namely, Ta hio-Liber Primus： Scientiae Sinicae [Daxue], Liber Secundus： Chum yum [Zhongyong], and Liber Tertius： Lun Yu [Lunyu]）, in addition to some missionary works of the Jesuits, was of great value for Europe at the time. Through the publication of this work, Confucianism was successfully introduced into Europe and treated as an eastern counterpart of the European Renaissance. The book became a fundamental source for Europeans trying to understand Chinese culture in the 17^th century. In order to evangelize in China, the Jesuits made an effort to accommodate Confucian thought within Catholicism. As part of this strategy, Daoism and Buddhism were marginalized and treated as false philosophies. In spite of this, Philippe Couplet described Daoism in his Brevis Notitia Sectae： Li lao kiun Philosophi. Although his understanding of Daoism was not far from that of Matteo Ricci, Couplet, however, did recognize Lao Zi as a philosopher, something which Ricci never did. This paper focuses on Couplet＇s description of Daoism as Daoism transmitted to Europe in the a means of investigating the first image of 17^th century.展开更多
Philosophical mysticism is irrational union with a transcendent reality often understood as involving an This paper challenges this assumption by examining the universal and rational potentials of mysticism. Drawing o...Philosophical mysticism is irrational union with a transcendent reality often understood as involving an This paper challenges this assumption by examining the universal and rational potentials of mysticism. Drawing on Ernst Tugendhat＇s interpretation of mysticism as an overcoming of egocentricity and a pursuit of peace of mind, it focuses on philosophical Daoism as a distinctive form of mysticism that emphasizes the rationality of stepping back from one＇s excessive volitional attachments in light of the validity of other perspectives. Mysticism, thus conceived, has a distinctive potential that does not depend on religious revelation or ineffable experience. Its genuine appeal consists in stepping back from oneself and one＇s desires, even including the pursuit of peace of mind.展开更多
文摘This thesis aims at providing a detailed and in- depth study of Daoism elements embodied in Henry David Thoreau'Walden. Thoreau loves and returns to nature. His viewing"man as part and parcel of nature"echoes Daoism's"identification of the self with nature"; Thoreau's stressing a simple life style is identified with Daoist's returning to simplicity; water is frequently cited in Walden as an image, which strikingly resembles some chapters of Tao Te Ching. Thoreau repeatedly emphasizes the significance of medication in quietude, which is also expressed in Tao Te Ching. These are but a few examples to show striking similarities between thoughts reflected in Walden and those preached by Daoism. The book Walden is a manifest demonstration of Daoism. This writing intends to take a minute and comparative look at Daoism elements embodied in Walden.
文摘The body is the center of Daoist practice. In addition to being the carrier of feelings, experiences, and actions, it also plays a major role in the construction and interpretation of religious meanings. What is important here is how it serves as the starting point and springboard for practitioners seeking either to obtain the ideal state of being or acquire transcendent powers. This article explores the formation of the body as a symbol in Daoism, and analyzes its corresponding implications. I attempt to do this through a close textual reading of Daoist texts and a critical review of previous academic work on the Daoist conception of body. Within Daoism, the body is neither some physical object, nor a spirit-flesh hybrid that is the subject of theological reflection. It is the vehicle to immortality, and is in itself a small pantheon to be discovered and promoted. As such, it is an open and rich symbol that both generates and integrates meanings on different levels. The symbol of the body not only brings together diverse meanings, but it also provides a conduit through which these meanings are expressed. After taking on religious meaning, the body comes to actualize its potentiality through Daoist practice and cultivation.
文摘The book Confucius Sinarum Philosophus1, published by the Jesuit Philippe Couplet in 1687, aimed at spreading Confucian thought and the Confucian classics in EuroPe. Its publication caused an enormous sensation and was highly valued by the King of France, Louis XIV. The description of Chinese geography, history, and religions, including three important Latin translations of Confucian works （namely, Ta hio-Liber Primus： Scientiae Sinicae [Daxue], Liber Secundus： Chum yum [Zhongyong], and Liber Tertius： Lun Yu [Lunyu]）, in addition to some missionary works of the Jesuits, was of great value for Europe at the time. Through the publication of this work, Confucianism was successfully introduced into Europe and treated as an eastern counterpart of the European Renaissance. The book became a fundamental source for Europeans trying to understand Chinese culture in the 17^th century. In order to evangelize in China, the Jesuits made an effort to accommodate Confucian thought within Catholicism. As part of this strategy, Daoism and Buddhism were marginalized and treated as false philosophies. In spite of this, Philippe Couplet described Daoism in his Brevis Notitia Sectae： Li lao kiun Philosophi. Although his understanding of Daoism was not far from that of Matteo Ricci, Couplet, however, did recognize Lao Zi as a philosopher, something which Ricci never did. This paper focuses on Couplet＇s description of Daoism as Daoism transmitted to Europe in the a means of investigating the first image of 17^th century.
文摘Philosophical mysticism is irrational union with a transcendent reality often understood as involving an This paper challenges this assumption by examining the universal and rational potentials of mysticism. Drawing on Ernst Tugendhat＇s interpretation of mysticism as an overcoming of egocentricity and a pursuit of peace of mind, it focuses on philosophical Daoism as a distinctive form of mysticism that emphasizes the rationality of stepping back from one＇s excessive volitional attachments in light of the validity of other perspectives. Mysticism, thus conceived, has a distinctive potential that does not depend on religious revelation or ineffable experience. Its genuine appeal consists in stepping back from oneself and one＇s desires, even including the pursuit of peace of mind.
