The primary focus of this thesis is in the relationship between popular religion and culture in Taiwan. The influences of major religions and schools of thought including ancestor worship, Confucian morality, Sinicized Buddhism, religious Taoism, and Animism, and the traditions and rituals associated with them have all contributed to the structure of popular religious practices in Taiwan today. This thesis therefore approaches popular religion in Taiwan from both historic and contemporary perspectives. First, a framework based on the historic development of philosophies and popular religious practices that began in the Shang dynasty and evolved through social turbulence and religious transformation will be established. Then, employing ethnographic research methods and analysis, field research conducted in four case study temples housing a selection of the most popular deities worshiped in Taiwan will be discussed. Including information from both surveys and key informant interviews, this thesis aims to show how popular religion in contemporary Taiwan is of a utilitarian nature. The historic framework will then be applied to contemporary religious practice in Taiwan, to explain how both historical factors and the evolution of popular religion has created a religiously tolerant and socially cohesive society. Of key interest to this thesis is religious divination, both due to its prevalence in popular religious culture, and its inherent utilitarian qualities. In the process of the aforementioned analysis, the dual phenomenon of finding deities from different traditions housed side by side in a single temple, and traditional aspects of popular religion being perceived as elements of cultural will be accounted for in both historic and current social contexts. Key words: Ancestor worship, Family cult, Confucianism, Taoism, Buddhism, Popular Religion, Deities, Utilitarian, Divination

published_or_final_version / Environmental Management / Master / Master of Science in Environmental Management

Pierre Hadot, dans Qu’est-ce que la philosophie antique? et dans Exercices spirituels et philosophie antique, propose une relecture des textes fondateurs de la philosophie occidentale afin de démontrer qu’originellement, les philosophes de l’Antiquité avaient pour but non seulement d’élaborer une systématisation rationnelle du monde, mais également de modifier concrètement, grâce à certains exercices, leur manière de vivre. Aujourd’hui, cette conception de la philosophie n’est plus privilégiée : l’aspect intellectuel à pris le dessus sur l’aspect expérientiel, ce qui incite à considérer la philosophie avant tout comme un discours rationnel et objectif. Pour cette raison, la pensée métaphorique, imagée et poétique de Zhuangzi, ne peut pour certains être considérée comme véritablement philosophique puisqu’elle ne cherche pas à élaborer une conception systématique de la réalité. Elle propose plutôt des moyens de s’ouvrir à l’expérience, grâce à certaines pratiques concrètes, afin de devenir plus sage. Ce mémoire cherchera à réhabiliter l’aspect expérientiel de la philosophie privilégié notamment par les penseurs grecs de l’antiquité, afin de démontrer la valeur proprement philosophique de l’oeuvre de Zhuangzi. / Pierre Hadot, in Qu’est-ce que la philosophie antique? and Exercices spirituels et philosophie antique, suggests a new interpretation of texts from ancient philosophers which show that originally, the goal of those philosophers was not only to elaborate a rational systematization of the world, but also to change concretely their way of life. Today, this conception of philosophy is no longer promoted: the intellectual aspect has overcome the experiential aspect, which results in the general conception that philosophy is mainly a rational and objective discourse. Thus, for some, the metaphorical and poetical writings of Zhuangzi cannot be considered truly philosophical because they do not search for a systematic conception of reality. They rather suggest approaches for new experiences of reality, made possible by certain exercises, and show how to gain more wisdom. This work will try to rehabilitate the experiential aspect of philosophy, in order to show the philosophical value of the Zhuangzi.

Orientador: Odil José de Oliveira Filho / Banca: Helder Garmes / Banca: Sandra Aparecida Ferreira / Banca: Maria Lídia Lichtscheidl Maretti / Banca: Annie Gisele Fernandes / Resumo: O outono foi uma das estações preferidas dos autores da era T'ang (618-907) e de Camilo Pessanha (1867-1926), escritor português, residente, por muitos anos, na China. A China é um país profundamente confucionista, budista e taoísta. Muitos comentadores já aludiram à proximidade entre a poesia de Pessanha e a doutrina de Buda, mas nenhum crítico, que saibamos, aproximou-a da doutrina de Lao-tzu (século VI a.C.). Nosso trabalho, portanto, procura salientar os pontos de contato entre a poesia de Camilo Pessanha e o Tao Te Ching, livro fundador do Taoísmo, provavelmente escrito por Lao-tzu, e fulcral no pensamento chinês, que Pessanha tanto admirava. / Abstract: Autumn was a major theme for T'ang poets (618-907) as well as for Camilo Pessanha (1867- 1926) - Portuguese writer who lived in China for many years. China is profoundly affected by the doctrines of Confucius, Buddha and Lao-tzu (respectively, Confucianism, Buddhism and Taoism). Many essayists pointed out the resemblances of Buddha in Pessanha's poetry, but none, till now, as we know, pointed out, in his work, the resemblances of Lao-tzu (VI c. B.C.). So, we tried to do this: to make clear how "Taoist" is the poetry of Pessanha, by comparing it with the Tao Te Ching, a major book for Taoism. / Doutor

No description available.

Les plus anciens passages du Zhuangzi (datés de la fin du 4e s. AEC) méritent une attention particulière pour leur profonde originalité. La sagesse qu’ils illustrent semble se résumer ainsi: il faut s’accorder au « ciel » (tian 天, ce qui est spontané) et se défaire de l’« humain » (ren 人, ce qui est délibéré). Si, cependant, de s’accorder au ciel signifie de ne plus prendre de partis et de ne pas écarter ce qui s’offre à soi, un problème surgit tout de suite: comment prendre le parti du ciel et écarter l’humain? Comment même admettre une distinction fondamentale entre ce qui est céleste et ce qui est humain? Le Zhuangzi prétend justement dépasser toute distinction établie. Peut-être faudra-t-il dire que ce par quoi la sagesse se définit, i.e. l’opposition du ciel et de l’humain, n’en est qu’une définition « extérieure », une approximation étrangère à la sagesse même, qui est imprescriptible. Une alternative se présente alors: soit (1) la sagesse est inabordable, et il faudra un prodige (et peut-être quelques techniques préparatoires indirectes) pour qu’elle puisse advenir; soit (2) la sagesse est inévitable, et il n’y a rien à faire. Cette seconde option resterait peut-être invisible si elle ne nous était pas signalée par Guo Xiang (252-312 EC), commentateur canonique du Zhuangzi. De ne rien faire, de ne pas résister à ce qui se passe déjà, fait partie de l’idéal original du sage en tant que personne céleste, où le « ciel » est compris comme le cours même des choses, la spontanéité profonde de l’existence, sa transformation constante, l’émergence et l’évanouissement de toute chose. Pour éviter la contradiction, l’activité humaine doit être, fondamentalement et finalement, spontanée. Pensées, jugements, désirs et décisions naissent d’eux-mêmes. Il faudra dire, en fin de compte, qu’aucun être, être humain y compris, ne peut éviter la « sagesse » du cours des choses. / The core wisdom of the Zhuangzi is commonly epitomized along such lines: one ought to follow “heaven” (tian 天, the spontaneous) and break free from the “human” (ren 人, the deliberate). The present essay questions this abbreviation via an exploration of the oldest sections of the Zhuangzi (dated to the end of the 4th century BCE). If “following heaven” entails not to take sides, and not to shun whatever presents itself, a problem arises: how should I take the side of heaven and discard the human? How could I even allow a fundamental distinction between the heavenly and the human? Eventually, we may be tempted to concede that the definition of wisdom which generates an opposition between heaven and the human is ‘extrinsic’ to wisdom, which itself must remain imprescriptible. An alternative then emerges: either (1) wisdom is inaccessible, and it would take a kind of miracle (prepared, as it may be, by some indirect techniques) for wisdom to turn up; or (2) wisdom is inevitable. This second option would perhaps go unnoticed were it not signaled by Guo Xiang (252-312 EC) in his canonical commentary of the Zhuangzi. The idea that wisdom makes no requirement of us – leaving us open to whatever is going on – in fact corresponds to the ideal of the sage as the heavenly person, where “heaven” is identified with the very run of things, i.e. the original spontaneity of existence and its constant transformation, the emergence and fading away of each and every thing. Thereupon, we are gradually led to the conclusion that our situation (‘whatever is going on’) includes human activity, so that even “the human” must be recognized as fundamentally spontaneous: thoughts, judgments, desires, decisions and intentions are born of themselves. Nothing, in the end, avoids the “wisdom” that belongs with the course of events.

羅明輝 = The Taoist ritual music study of Yunnan Jian-chuan Bai people / Ming-hui Luo. / 論文(博士)--香港中文大學, 1998. / 參考文獻 (p. 272-275). / 中英文摘要. / Available also through the Internet via Dissertations & theses @ Chinese University of Hong Kong. / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Electronic reproduction. Ann Arbor, MI : ProQuest Information and Learning Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Mode of access: World Wide Web. / Luo Minghui = The Taoist ritual music study of Yunnan Jian-chuan Bai people / Ming-hui Luo. / Lun wen (bo shi)--Xianggang Zhong wen da xue, 1998. / Can kao wen xian (p. 272-275). / Zhong Ying wen zhai yao.

O presente trabalho consiste em um estudo teórico que busca relacionar os princípios que norteiam as técnicas corporais fundamentadas na filosofia taoísta com alguns conceitos da psicologia analítica, tomando como eixo o processo de desenvolvimento da personalidade. Como método de trabalho, foi feita uma revisão bibliográfica, procurando sistematizar o assunto por meio da análise de alguns tópicos. A pesquisa começa com a apresentação da técnica corporal terapêutica taoísta chamada qigong (chi kun), situando-a em seus aspectos históricos, depois parte para as pesquisas clínicas que buscam validar seus efeitos terapêuticos, principalmente, explorando alguns conceitos filosóficos que fundamentam sua prática. Em seguida, foi destacada a perspectiva psicossomática como referencial de abordagem aos processos de saúde e doença, e, apresentadas algumas técnicas corporais da psicologia, destacando as técnicas de relaxamento. A partir desses elementos foram identificados nos estudos de C. G. Jung sobre as práticas corporais e meditativas taoístas, relações entre elas e o processo de individuação. O corpo, tomado como um instrumento de intervenção, por meio dos exercícios de relaxamento, alongamento, respiração e meditação, pode explicar as técnicas corporais taoístas no que diz respeito aos seus benefícios terapêuticos, concebidos nestes métodos como a busca da harmonização da energia, chamada de qi, e de seus aspectos yin e yang, o que culminaria tanto na saúde do corpo, quanto na harmonia psíquica resultante da experiência de identificação com um aspecto superior da consciência, nesta filosofia denominado Tao. Por outro lado a psicologia analítica dá mais atenção às manifestações corporais como expressões simbólicas, já que o trabalho corporal nessa abordagem busca facilitar o diálogo entre os aspectos conscientes e inconscientes da personalidade, tendo em vista uma integração maior entre os mesmos, o que corresponde a essência do processo de individuação. Assim foi observado que existe a possibilidade de convergência entre as duas propostas no que diz respeito ao cuidado com corpo e o desenvolvimento psíquico, desde que respeitando a especificidade de cada abordagem. Não existe somente um paralelismo, mas sobretudo uma complementaridade entre o conceito de processo de individuação descrito na psicologia analítica, e os objetivos e os métodos de desenvolvimento propostos pelos filósofos taoístas. A dissertação aponta ainda para a necessidade de futuros estudos que identifiquem com mais precisão até que ponto o trabalho teórico de Jung sofreu contribuição do pensamento oriental, particularmente da filosofia taoísta e, por outro lado, o quanto algumas interpretações ocidentais da filosofia taoísta, sofreram influência do pensamento de Jung. / The present research consists of a theoretical study that intends to relate the principles which guide the body techniques based on taoist philosophy to some concepts of the analytical psychology. As a main point, it is centered on the process of the personality development. In order to systematize the subject through the analysis of some topics, a bibliographic review has been made. It begins with the taoist therapeutic body technique qigong (chi kun) being historically situated. Then, it approaches the clinical researches that intend to validate its therapeutic effects and, mainly, with the exploration of some philosophical concepts in which it is based. After that, the psychosomatic perspective is focused as a reference to the healthiness and illness processes, and some psychological body techniques, such as the relaxation, are emphasized. Beginning with those elements, relations between taoist body and meditative techniques and the individuation process have been identified in C.G. Jung´s studies. The body, considered as an intervention instrument, through the exercises of relaxation, stretching, breathing and meditation can explain the taoist body techniques regarding its therapeutic benefits as a way to pursuit the energy harmony, called qi, as well as the yin and yang aspects, which would culminate not only in the body health but also in the psychic harmony gained by the identification with a major consciousness called Tao in that philosophy. On the other hand, analytical psychology gives more attention to the body manifestations as symbolic expressions, since the body work in this approach intends to facilitate the dialogue between the conscious and the unconscious aspects of personality, aiming at increasing the integration between them, what meets the essence of the individuation process. Thus, it has been observed that, regarding body and psychic development, both approaches may converge, provided that their peculiarities are respected. There is not only a parallel, but also a complementarity between the individuation process concept described in the analytical psychology and the aims and methods of development proposed by taoist philosophers. Moreover, this research indicates the need for further studies which are able to identify more precisely the contribution of Eastern thoughts, mainly of the taoist philosophy, to Jung´s theorical work, as well as the influence of Jung´s thoughts in the Western interpretation of taoist philosophy.

Esta dissertação tem como objetivo apresentar a obra Excerptos de Filosofia Taoista do autor Manuel da Silva Mendes, considerado o primeiro português a estudar e divulgar a tradição taoísta chinesa em Macau. Baseado nos conceitos de que tradução é uma recriação ou reinvenção, apresentados por Haroldo de Campos em sua obra Da transcriação poética e semiótica da operação tradutora, 2011, procurar-se-á analisar quatro poemas da obra em questão a fim de demonstrar que estes tratam-se de adaptações dos trechos dos livros clássicos do pensamento chinês 道德經 Dào Dé Jīng de 老子 Lăozĭ, e 南華經 Nán Huá Jīng de 莊子 Zhuāngzĭ. Para se atingir este fim, será feita uma análise comparativa com os originais em chinês clássico e com as traduções para o inglês do sinólogo escocês James Legge, tradutor com o qual Silva Mendes dialoga. A análise também servirá para mostrar as semelhanças e diferenças entre as versões poéticas do autor português e as originais, em sua grande parte escrita em prosa. / This dissertation aims to introduce the work Excerptos de Filosofia Taoista by Manuel da Silva Mendes, whom is considered to be the first Portuguese to study and disseminate the Chinese Taoist tradition in Macau. Based on the concepts that translation is a re-creation or a reinvention, which were presented by Haroldo de Campos in his work Da transcriação poética e semiótica da operação tradutora, 2011, four poems of the work in question will be analyzed in order to demonstrate that they are adaptations of the classic books of Chinese thoughts stretchs 道德經 Dào Dé Jīng, by 老子 Lăozĭ, and 南華經 Nán Huá Jīng, by 莊子 Zhuāngzĭ. To this end, a comparative analysis will be made between the original stretchs in classical Chinese and the English translations by the Scottish sinologist James Legge, translator with whom Silva Mendes dialogues. The analysis will also serve to show the similarities and differences between the poetic versions of the Portuguese author and the originals, most part written in prose.

楊莉. / 論文(博士)--香港中文大學, 2000. / 參考文獻 (p. 138-142) / 中英文摘要. / Available also through the Internet via Dissertations & theses @ Chinese University of Hong Kong. / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Electronic reproduction. Ann Arbor, MI : ProQuest Information and Learning Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Mode of access: World Wide Web. / Yang Li. / Lun wen (bo shi)--Xianggang Zhong wen da xue, 2000. / Can kao wen xian (p. 138-142) / Zhong Ying wen zhai yao.