Thesis (M.A.)--University of Hong Kong, 1966. / Also available in print.

Thesis (Ph. D.)--Guo li zheng zhi da xue, 1978. / Cover title. Bibliography: p. 678-693.

Thesis (Ph. D.)--Guo li zheng zhi da xue, 1978. / Cover title. Includes bibliographical references (p. 678-693).

published_or_final_version / abstract / Chinese / Master / Master of Philosophy

劉景輝. / "2006年8月" / 論文(哲學碩士)--香港中文大學, 2006. / 參考文獻(leaves 117-129). / "2006 nian 8 yue" / Abstracts in Chinese and English. / Liu Jinghui. / Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2006. / Can kao wen xian (leaves 117-129). / Chapter 第一章 --- 緒論 --- p.01 / Chapter 第1節 --- 硏究動機 --- p.01 / Chapter 第2節 --- 前人硏究回顧 --- p.04 / Chapter 第3節 --- 名詞定義 --- p.11 / Chapter i. --- 關中 --- p.11 / Chapter ii. --- 豪族 --- p.12 / Chapter 第二章 --- 北朝關中道教信仰及造像興起之背景 --- p.15 / Chapter 第1節 --- 關中地區之道教傳統及在北朝之發展：以奉道豪族爲論述中心… --- p.15 / Chapter i. --- 上谷寇氏與道士寇謙之 --- p.16 / Chapter ii. --- 京兆韋氏與樓觀道派 --- p.26 / Chapter 第2節 --- 道士在民間之活動對道教興盛之作用 --- p.28 / Chapter 第3節 --- 道教造像風氣興起之因素 --- p.33 / Chapter i. --- 道教造像源流考 --- p.33 / Chapter ii. --- 道教教義對造像活動之鼓勵 --- p.38 / Chapter iii. --- 道教造像之實際功用 --- p.40 / Chapter 第三章 --- 道教造像碑所見的關中奉道豪族 --- p.44 / Chapter 第1節 --- 北地豪族 --- p.44 / Chapter 第2節 --- 其他關中豪族 --- p.55 / Chapter 第四章 --- 道教在地方社會的作用 --- p.68 / Chapter 第1節 --- 道教與地方社會禮俗 --- p.68 / Chapter i. --- 道教齋期與民間節慶 --- p.68 / Chapter ii. --- 道教儀式在地方之實踐及對地方禮俗之影響 --- p.71 / Chapter iii. --- 豪族對地方道教儀式之推動作用 --- p.75 / Chapter 第2節 --- 道教信仰對地方社會整合之作用 --- p.78 / Chapter 第五章 --- 關中奉道豪族與西魏北周「關隴集團」 --- p.85 / Chapter 第1節 --- 「關隴集團」中的關中奉道豪族 --- p.86 / Chapter 第2節 --- 道教與奉道豪族在皇權伸張之作用 --- p.93 / Chapter i. --- 豪族對地方道教信仰之領導 --- p.93 / Chapter ii. --- 道教對皇權在地方伸張之作用 --- p.98 / Chapter iii. --- 帝皇受籙與皇權之關係 --- p.101 / Chapter 第3節 --- 「關隴文化本位政策」中的道教成分考 --- p.105 / Chapter 第六章 --- 結論 --- p.111 / 附錄 --- p.115 / 北朝關中豪族道教造像表 --- p.115 / 北朝道教造像碑所反映的關中奉道豪族分布圖 --- p.116 / 參考書目 --- p.117

This dissertation is a survey and analysis of the ideal of severe asceticism conveyed in early religious Daoist texts. “Severe asceticism” in this study refers to religious practices that entail hardship, suffering and the rejection of basic human needs, along with the beliefs and attitudes that serve as justification and motivation for such practices. The period dealt with in the study is roughly the first six centuries of the common era. The study addresses three basic questions: 1) What specific severe ascetic training methods and ways of behavior were being carried out by Daoists? 2) What attitudes and beliefs served as motivation for such practices? 3) How and to what degree did the severe ascetic practices and the beliefs and attitudes dictating them evolve during the period in question? The study finds that throughout the period discussed, severe asceticism was always an important ideal for Daoists, especially for advanced adepts. The prominent severe ascetic practices included fasting, celibacy, sleep-avoidance, wilderness seclusion and selfimposed poverty. Highly uncommon and generally disapproved of were austeries which harmed and weakened the body with no purpose of ultimately strengthening it. In general, the motives for severe asceticism were (1) the strengthening and transformation of the body, (2) contact and participation in what is sacred and transcendent and (3) disdain and fear of the world and society. However, it is also discussed how during the latter part of the period examined, the emergence of new, partly Buddhist-influenced, soteriological and cosmological beliefs intensified the inherent tension between the two primary sotenological objectives, longevity and transcendence, and may have given justification to austenties which harmed the body and contradicted the archaic ideal of bodily immortality. In order to be able to analyze the phenomenon of severe asceticism in its full integrity, an approach has been taken that emphasizes comprehensiveness. This is because the phenomenon was much too widespread and diverse to be accurately assessed on the basis of one authoritative text. Thus a wide variety of sources have been utilized so that severe asceticism in early Daoist religion can be viewed to its fullest and understood properly based on a broad base of information.

This dissertation is a survey and analysis of the ideal of severe asceticism conveyed in early religious Daoist texts. “Severe asceticism” in this study refers to religious practices that entail hardship, suffering and the rejection of basic human needs, along with the beliefs and attitudes that serve as justification and motivation for such practices. The period dealt with in the study is roughly the first six centuries of the common era. The study addresses three basic questions: 1) What specific severe ascetic training methods and ways of behavior were being carried out by Daoists? 2) What attitudes and beliefs served as motivation for such practices? 3) How and to what degree did the severe ascetic practices and the beliefs and attitudes dictating them evolve during the period in question? The study finds that throughout the period discussed, severe asceticism was always an important ideal for Daoists, especially for advanced adepts. The prominent severe ascetic practices included fasting, celibacy, sleep-avoidance, wilderness seclusion and selfimposed poverty. Highly uncommon and generally disapproved of were austeries which harmed and weakened the body with no purpose of ultimately strengthening it. In general, the motives for severe asceticism were (1) the strengthening and transformation of the body, (2) contact and participation in what is sacred and transcendent and (3) disdain and fear of the world and society. However, it is also discussed how during the latter part of the period examined, the emergence of new, partly Buddhist-influenced, soteriological and cosmological beliefs intensified the inherent tension between the two primary sotenological objectives, longevity and transcendence, and may have given justification to austenties which harmed the body and contradicted the archaic ideal of bodily immortality. In order to be able to analyze the phenomenon of severe asceticism in its full integrity, an approach has been taken that emphasizes comprehensiveness. This is because the phenomenon was much too widespread and diverse to be accurately assessed on the basis of one authoritative text. Thus a wide variety of sources have been utilized so that severe asceticism in early Daoist religion can be viewed to its fullest and understood properly based on a broad base of information. / Arts, Faculty of / Asian Studies, Department of / Graduate

郭武. / 論文(哲學博士)--香港中文大學, 2002. / 參考文獻 (p. 231-247). / 中英文摘要及目錄. / 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. / Guo Wu. / Zhong Ying wen zhai yao ji mu lu. / Lun wen (zhe xue bo shi)--Xianggang Zhong wen da xue, 2002. / Can kao wen xian (p. 231-247).

This dissertation explores the discursive voices present in a late Qing inner alchemy (neidan) compilation, the Nudan hebian. Inner alchemy is a meditation/visualization practice centered on purification of the physical body as the essential element in gaining physical immortality; therefore the physical body is of utmost importance. Yin-yang theory associates male with heaven and yang, and female with earth and yin. (Kunjue 1a) In neidan, both men and women must purge the earthly elements from their mind-body matrix to create a 'golden yang immortal's body' (Hutian xingli nudan shize 463a). This process can be accomplished by men through self-cultivation, but in mainstream Qing Daoism, women were limited by their gender, and could not attain complete mind-body purification without resort to outside assistance from the gods. / The theoretical consequences of these limitations notwithstanding, many women practiced neidan and were thought to have reached the highest states of perfection. The symbolic processes through which this becomes possible are complex and often contradictory. Some Nudan hebian texts reveal many levels of discursive play, rendering new meanings for old symbols and revealing rifts and commonalities in the tradition. Exploration of these rifts and commonalities reveals important dilemmas and understandings operative in the particular socio-historical contexts in which they were drafted, and offers a gender-sensitive historical perspective on the development of neidan during the late Qing period.

Thesis (doctoral)--University of London, 2002. / BLDSC reference no.: DX 225518.