20,996 research outputs found
Tao Yuan-ming in the Poetry of Du Fu
No full textHow did Du Fu (712-770) see Tao Yuan-ming (365-427), one of the most excellent poets before the Tang Dynasty? Judging from references in Du Fu's poetry, he looked at Tao Yuan-ming and his contemporary Xie Ling-yun (385-433) in a positive way. He regarded Tao Yuan-ming as a representative poet, distinguished for his drinking and seclusion; this view did not change through his whole life. If we examine his favorable comments on Cao Zhi (192-232), who was a poet preceding Tao Yuan-ming, however, we will see that Du Fu's evaluation of Cao Zhi was exceptional, and almost close to extolment. Why is it that while considering Cao Zhi the greatest poet ever, Du Fu also gave Tao Yuan-ming a high evaluation? This is probably related to Du Fu's literary view. He thought that it was important not to rank past poetry and learn from what was ranked highest, but to take all outstanding works as models. Such a humble posture formed the basis of his evaluation of Tao Yuan-ming
Tao Zhu mian pu
No full text红山文化革命斗批改領导漫画小組批判陶鋳尖刀連."一九六七年元旦宣"题名及丛书由编目者拟定.Hongshan wen hua ge ming dou pi gai ling dao man hua xiao zu pi pan Tao Zhu jian dao lian."Yi jiu liu qi nian yuan dan xuan"Ti ming ji cong shu you bian mu zhe ni ding
The concept of peace in the Tao Te Ching
Get PDFThis thesis represents a first attempt to analyze Lao Tzu's main method of resolving the social and political problems in Ch'un Ch'iu and Warring States Periods. Lao Tzu, the founder of Taoism, suggested many solutions that could bring an end to the conflicts and to the ending of the disunity of China. Examples of these include the reform or abolishment of some ancient Chinese institutions as well as new principles for the enhancement and preservation of life. All these ideas were to become crystallised in Tao Te Ch'ing, which became an important religious text. In particular, the aspect of Lao Tzu's methods for solving the social and political problems of China in the Warring States Period needs more attention. In each chapter of the Tao Te Ch'ing there was a main emphasis on peace as the main method of developing social cohesion and as a cure to all fundamental human problems. Therefore, Lao Tzu's ideas about peace and his methods of solving the problems of the Warring States period are significant and from the main focus of the thesis
Tao ji
No full text明仿宋刊巾箱本.金鑲玉裝修復.框10.1 x 7.4公分, 7行15字, 白口, 單魚尾, 四周單邊. 版心中鐫"陶集"及卷次.鈐印: "王笥山樓".Ming fang Song kan jin xiang ben.Jin xiang yu zhuang xiu fu.Kuang 10.1 x 7.4 gong fen, 7 hang 15 zi, bai kou, dan yu wei, si zhou dan bian. Ban xin zhong juan "Tao ji" ji juan ci.Qian yin: "Wang si shan lou"
Tao Zhu mian pu
No full text美院红旗畫兵批陶小组绘."一九六七年一月"题名及丛书由编目者拟定.Mei yuan hong qi hua bing pi Tao xiao zu hui."Yi jiu liu qi nian yi yue"Ti ming ji cong shu you bian mu zhe ni ding
Tao zhu ye xing tu
No full text東風造反队批陶漫画小組."一九六六年十一月"题名及丛书由编目者拟定.Dong feng zao fan dui pi Tao man hua xiao zu."Yi jiu liu liu nian shi yi yue"Ti ming ji cong shu you bian mu zhe ni ding
The tale of Lady Tan: negotiating place between Central and local in Song-Yuan-Ming China
Get PDFThis paper explores the story of Lady Tan across genres from biographical record to temple inscription and marvellous tale, highlighting different representations of ‘the local’ in these stories: the loss of local belonging for some, inscribing the morals of a local community for others. Focusing on this tale, this essay argues that locality and belonging were contested constructs, especially during the Song-Yuan-Ming transitional period. Ex-ploring how literati understood themselves in relation to their localities contributes to our understanding of literati identities and the meaning of ‘the local’, in a period with ‘weak central government’, or as a repeating pattern of centralisation and localisation. It reveals the complexities in-volved in giving meaning to locality and negotiating belonging. In Ji'an prefecture, the centralising policies of the Hongwu and Yongle emperors were felt locally and affected how literati positioned themselves between central government and local community. This focus on literati writings from a single prefecture suggests that a close reading of the negotiations that form part of constructing locality and belonging in Ji'an can reveal the potential for a complex interplay between central government and local communities throughout China
Rock failure induced by dynamic unloading under 3D stress state
No full textMing Tao, Xibing Li and Diyuan L
[[alternative]]A Study of ＂Tao＂ of I-Kuan Tao
No full text[[abstract]] 一貫道又稱天道，「道」或「天道」是一貫道形上理念的最重要核心觀念。但事實上，道並不是一貫道的專利，在淵源流長的中華傳統文化中，道可以說是華人文化中最基本的核心價值。 道不僅是先秦諸子學說中的首席概念，也是華人數千年來最為核心的思想。在道家哲學中，道代表著最高至上的範疇，道是宇宙的根源，是萬物的造生者，道是萬有的本體，宇宙的實體，或說世界的本體。儒家也認為道是宇宙運行、宇宙誕生、自然變化的一切法則，道就是一切存在的根本。道賦之於人則是天命之性，道是不可須臾離的。孔子所說的「天道」，也是指自然萬物所依循的一定規則，是進德修業所成的完美境界。 當代的一貫道源自於清朝順治年間黃德輝所開創的先天道，一貫道大部分的基礎理論架構，大體上都是由十五代祖王覺一所建構。而將一貫道發展成為一個全國性傳道團體的，則是第十八代祖師張天然。張天然歸空後，孫慧明接掌道盤，傳道中心轉移香港、台灣，並逐漸向海外擴展。至今日，一貫道已成為一個道親遍佈五大洲之大教團，在全球八十餘個國家，都有一貫道常設性的道場在持續傳道。 在一貫道中，道有著無比重要的地位，加入一貫道的儀式叫作「求道」，一貫道的修行過程講的是「學道」、「修道」、「講道」、「辦道」、「行道」、「證道」，一貫道最強調的天命是由「道脈聖傳」而來。可以說，整個一貫道都是以道為核心的，道貫通著整個一貫道。一貫道的這個道到底是什麼？這個道又有什麼特別殊勝之處？ 在分析一貫道經典及聖訓所闡釋之道的蘊含，再佐以各宗各派對道的定義後，研究者歸納出一個結論，即是，當一貫道提到道時，道其實是具有四重意義的。道的第一重意義是說明「道之體」，道是萬物之奧，是宇宙的根源，是宇宙生成的「第一因」。道的第二重意義是代表道的具體展現「道之相」，萬物都是道的化身，萬物都是道的具體展現。而人也是秉天命之性的道才所以存在，人就是《約翰福音》所說的：「道成了肉身。」道的第三重意義是代表「道之用」，道就是宇宙運行的規則，自然變化的法則，道也代表著人立身處世所應該走的路。道的第四重意義是彰顯道的神聖性，可稱之為「道之聖」，道被具體的形塑成神聖的至上神明明上帝，也等同於靈性最終歸屬的理天聖域，道更透過天命金線與天命明師讓信徒感受到神聖的終極救贖之道。 從這四重意義來看，一貫道的道主要傳承自中華傳統文化的道，而和儒、釋、道甚至基督宗教的道是相通的，並且更巧妙的揉合了這些各家各宗的道，卻又有了更完整的風貌。但是從一貫道的整個道義和運作，仍然可以明顯看出，一貫道的道是以儒家思想為主的。 當然，對一貫道信徒而言，對道的最直接感受，可能就是「三寶心法」了，道轉化成為天命，由天命明師傳授三寶，三寶心法成為一個修道的理則與方法。因此，對一貫道信徒來說，透過求道儀式而得道，得的就是這三寶，說到道，也馬上會與三寶心法聯結。[[abstract]] I-Kuan Tao is also called Tiantao. “Tao” or “Tiantao” is the core concept of the metaphysical thinking in I-Kuan Tao. In fact, I-Kuan Tao does not monopolize Tao. In Chinese culture, Tao is the fundamental and core value of Chinese people. Tao is not only the primary concept of Pre-Qin scholars but also the core thinking of Chinese people for the past few thousand years. In Taoist philosophy, Tao is the supreme realm, the origin of the universe and the creator of all things. Tao is the ontology of everything, the entity of the universe or the ontology of this world. Confucians also believe that Tao is the principle of the way of the universe, the birth of the universe, and changes in nature. Tao bestows people with the nature of heaven. Tao should not be reversed. As Confucius says, “Tiantao” (the heaven’s way) is the rule that governs all things in nature and the perfect realm of perfecting one’s virtue and accomplishments. Contemporary I-Kuan Tao originated in Xiantian Tao, founded by Huang De-Hui during the Regime of Emperor ShunZhi of the Qing Dynasty. Wang Jue-Yi, the fifteenth generation ancestor, founded most of the theoretical framework of I-Kuan Tao. Zhang Guang-Bi(Zhang Tian-Ran), the eighteenth generation ancestor, developed I-Kuan Tao into a nationwide religious group. As Zhang Guang-Bi(Zhang Tian-Ran) returned to the void, Sun Hui-Ming continued his legacy of Tao. Later, the center of preaching moved to Hong Kong and Taiwan, and expanded overseas. Now, I-Kuan Tao has become a major religious group with traces in the five continents worldwide. In Taoist shrines located in more than eighty countries worldwide, Tao is preached regularly. In I-Kuan Tao, Tao has an extremely important status. The ritual of joining I-Kuan Tao is called as “qiudao” (the pursuit of Tao). In the practice of I-Kuan Tao, there are important steps, “learning Tao,” “practicing Tao,” “preaching Tao,” “sponsoring Tao,” “fulfilling Tao,” and “witnessing Tao.” The heaven’s mission emphasized in I-Kuan Tao is passed down with the “Tao’s legacy and sages’ legends.” What are the implications of the Tao in I-Kuan Tao? What is special about this Tao? Analyzing the implications of the holy writings and sages’ teachings of I-Kuan Tao with the help of the definitions of different sects, the researcher summarized that, when the Tao is mentioned in I-Kuan Tao, it has a fourfold implication. First, it is the “Tao’s body” –Tao is the essence of all things, the origin of the universe, and the “first cause” for the creation of the universe. Second, it is “Tao’s appearance” – the manifestation of Tao, which is incarnated in all things. All things are the substantiation of Tao. Human exists because of heaven’s mission and the Tao’s attributes. Humans are similar to the saying in the “Gospel of John,” “Tao has become bone and flesh.” Third, it is the “applications of the Tao” – Tao is the principle of being of this Universe, and the rules of changes in nature. The Tao also represents the way people should go and the conduct people should perform. Fourth, it is the manifestation of the Tao’s holiness. It can be called the “Sage of Tao,” which is shaped into sages or the supreme god. It is similar to the holy realm of the Tao’s heaven where the holy spirits belong. The Tao allows worshippers understand the final salvation of holiness through heavenly golden threads and the heavenly appointed mentors. From this fourfold implications, it is clear that Tao inherits the legacy of Tao in Chinese culture, closely related to the Tao in Confucianism, Buddhism, and even Christianity. More importantly, it fuses the Tao in different sects tactfully to become more complete. From the meanings and operation of the Tao in I-Kuan Tao, we can still see very clearly that I-Kuan Tao is mainly Confucian in its thinking. Of course, for I-Kuan Tao worshippers, they can feel the Tao directly with the “Three Treasures Heart Method.” The Tao is transformed into heavenly mission, and the heavenly appointed mentors will teach the Three Treasures, which will become a principle and method to practice the Tao. Therefore, for I-Kuan Tao worshippers, it is necessary for pursue the Tao through the ritual of the pursuit of Tao. What they obtain is the Three Treasures. When we mention the Tao, they will associate it with the Three Treasures Heart Method
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