Thesis (Ph. D.)--University of Chicago, 1978. / Typescript. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (leaves 502-517).

Le Feng shui regroupe les connaissances des Chinois sur les notions de temps, d’espace, d’environnement et lieu de vie (ville et habitation). C’est en effet le Feng shui qui a guidé, dès son « avènement » presque toutes les constructions édifiées pour les vivants et pour les morts en Chine. Aujourd’hui l’écologie et la protection de l’environnement sont les premières questions à prendre en compte dans la conception architecturale. Face à l’idée transmise par le Feng shui , nous ne pouvons pas nous empêcher de penser qu’une telle discipline si ancienne, très centrée sur l’environnement et l’habitation, peut servir de référence et d’inspiration au design de l’architecture moderne et au traitement de l’environnement . La question fondamentale de cette recherche est de savoir quelle est, ou quelles sont, la ou les véritable(s) source(s) de la pensée Feng shui. Au travers de nos recherches, nous tenons à prendre un certain recul vis-à-vis de la multitude de méthodes du Feng shui pour pouvoir pleinement nous concentrer sur leur philosophie transversale et ainsi tenter de synthétiser les différentes approches que l’on peut avoir de l’ensemble du monde Feng shui. Nous avons trouvé deux grands « fils rouges » de la doctrine Feng shui .Premier fil : le « qi 气» est la matière fondamentale de la composition du monde. Deuxième fil : La temporalité et l’action du Ciel comprise comme une puissance impersonnelle et ordonnatrice s’exerçant sur le monde au travers des régularités naturelles. Cette recherche est dans le but de construire une structure de recherche sur le sujet de « l’application du FENG SHUI dans la conception architecturale contemporaine et son environnement ». / The Feng shui brings together the knowledge of the Chinese on the notions of time, space, environment and all the building infrastructures. It is indeed Feng shui has guided, from its "coming" almost all the buildings constructed for the living and for the dead in China. Modern ecology and environmental protection are the top priorities to be considered in architectural design. Faced with the idea transmitted by the Feng shui, we can’t help thinking that such ancient discipline, very focused on the environment and housing, can serve as a reference and inspiration in the design of contemporary architecture and treatment of the environment. The basic question of this research is to know what was, or what were, the true (s) source (s) of the doctrine of Feng shui. Through our research, we want to take a step back to the multitude of methods of Feng Shui, and intended to fully concentrate on their cross philosophy, and try to synthesize the different approaches that can have globally of the Feng shui. We have found two major "red threads" of Feng shui .First thread: the "qi 气" is the basic material of the composition of the world. Second thread: Temporality and action of Heaven understood as an impersonal power and instructing exerted on the world through natural regularities. This research is in order to build a research facility on the topic of "the application of Feng Shui in contemporary architectural and environment design" and we hope that this first step will be considered important to the continued reflection.

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In the years since Mao Zedongs death, the people of China have been impelled to reevaluate the legacy and character of their still iconic leader. One of the more notable trends in this process of posthumous reevaluation is the tendency of some individuals and groups (most often, the rural peasantry) to interpret the deceased Chairman along theological lines, assuming that his still efficacious spirit will provide protection and good fortune to those who honour him.<p>In exploring the genesis (and continued salience) of these beliefs and practices, the present research delves into popular Chinese religiosity, exploring the porosity of the traditional cosmology, the centrality of perceived spiritual efficacy (ling) in determining the popularity of religious cults, and the theological and cosmological resonances extant within traditional understandings of political leadership. The body of metaphors, narratives, and tropes drawn from this historical overview are then applied to popular characterizations of Mao, with the resulting correspondences helping to explicate the salience of these modern religious interpretations. To further investigate the source of Maos persistent symbolic capital, the present research also explores the role of Cultural Revolution-era ritual in valorizing and reifying the power and efficacy then popularly ascribed to the Great Helmsmans person and teachings. This studys conclusion, in brief, is that participants in the posthumous cult of Mao are utilizing these cultural materials in both traditional and creative ways, and that such interpretations speak to the exigencies of life in the turbulent, ideologically ambiguous culture of modern China. <p>In performing this evaluation, the present research makes use of the standard phenomenological/historiographic approach of religious studies scholarship, though it is also informed by narrative methods, cognitive science, and current perspectives on the role and function of ritual. In particular, the analysis of Mao-era rituals (as a source of Maos continued symbolic potency) is performed using the cognivistic typology of ritual proposed by E. Thomas Lawson and Robert N. McCauley, with additional materials drawn from the research of Catherine Bell, Roy Rappaport, Pascal Boyer and Adam Chau.

In the years since Mao Zedongs death, the people of China have been impelled to reevaluate the legacy and character of their still iconic leader. One of the more notable trends in this process of posthumous reevaluation is the tendency of some individuals and groups (most often, the rural peasantry) to interpret the deceased Chairman along theological lines, assuming that his still efficacious spirit will provide protection and good fortune to those who honour him.<p>In exploring the genesis (and continued salience) of these beliefs and practices, the present research delves into popular Chinese religiosity, exploring the porosity of the traditional cosmology, the centrality of perceived spiritual efficacy (ling) in determining the popularity of religious cults, and the theological and cosmological resonances extant within traditional understandings of political leadership. The body of metaphors, narratives, and tropes drawn from this historical overview are then applied to popular characterizations of Mao, with the resulting correspondences helping to explicate the salience of these modern religious interpretations. To further investigate the source of Maos persistent symbolic capital, the present research also explores the role of Cultural Revolution-era ritual in valorizing and reifying the power and efficacy then popularly ascribed to the Great Helmsmans person and teachings. This studys conclusion, in brief, is that participants in the posthumous cult of Mao are utilizing these cultural materials in both traditional and creative ways, and that such interpretations speak to the exigencies of life in the turbulent, ideologically ambiguous culture of modern China. <p>In performing this evaluation, the present research makes use of the standard phenomenological/historiographic approach of religious studies scholarship, though it is also informed by narrative methods, cognitive science, and current perspectives on the role and function of ritual. In particular, the analysis of Mao-era rituals (as a source of Maos continued symbolic potency) is performed using the cognivistic typology of ritual proposed by E. Thomas Lawson and Robert N. McCauley, with additional materials drawn from the research of Catherine Bell, Roy Rappaport, Pascal Boyer and Adam Chau.