Title: Letting go and detachment in the Tao Te Ching and in the works of Meister Eckhart Type: Diploma thesis Author: Alena Michutová Supervisor: doc. Pavel Hošek, ThD. Site: Neratov Year of solving: 2013 Pages: 120 This diploma thesis is divided into five chapters. The first one deals with goals and methods of the work and the fifth chapter is the conclusion. The theme itself is divided into three chapters: (2) theme of detachment in the Tao Te Ching, (3) theme of detachment by Meister Eckhart, (4) comparison of the detachment in the Tao Te Ching and in the works of Meister Eckhart. The first part is concerned with the character of Laozi, the book of Tao Te Ching and its position in the Taoist canon. Then the basic terms of the Tao Te Ching, Tao, wu-wei and sameness, are examined. Consequently, the necessary analyses, which is interspersed with numerous citations from the Tao Te Ching and also from the secondary literature, follows to approach the topic "detachment in the Tao Te Ching". In the end, I briefly outline, how the idea of detachment has been devepoled in Taoist praxis from the very beginning up to the present time. The similar method for the topic of detachment by Meister Eckhart has been chosen - at first I deal with the character of Meister Eckhart, then with his Latin and German...

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本論文主要探究竺道生思想中毘曇學闕如的現象問題，尤其側重於竺道生曾經積久學習毘曇之學，卻為何在其後來的論著當中難以尋見此般毘曇學的影響及痕跡。本論文的處理方式主要採取思想比較的進路，即透過選取毘曇學和竺道生思想中具代表性之論點，再運用分析、比較之方法，逐步釐清毘曇學在竺道生思想中所佔有的份量，以及竺道生對待毘曇學的立場、觀感等；透過補白竺道生思想中關於毘曇學的容受問題，將對於竺道生思想有著更為整全、確當的認識。同時，在回歸中國佛學發展的脈絡底下，亦能對於早期中國佛教毘曇和般若、甚至擴及大、小乘間的交涉過程、細節及其相關問題等，提供一個合理的觀察與說解。 　　在實際論述方面，第二章隸屬本論文的研究基礎。此部份包含探討中國早期毘曇文獻的翻譯與傳播、容受狀況，其用意在於呈顯、了解竺道生以前中國毘曇學的發展情形。其次，針對史傳等載錄竺道生生平遊學事跡與毘曇學接觸的史實進行考訂，其中包含竺道生接觸毘曇學的年份、地點、授予毘曇學的對象等各種細節。最後，具體論證竺道生所接觸到的毘曇學理論為何，用以釐清竺道生在各種部派毘曇學系統中的接受對象，始能明確地與後文論述般若學與毘曇學交涉的部分有所接應。 　　第三章以降，主要以思想、理論比較的方式進行。該章首先針對竺道生所接觸的毘曇學理論進行析論，主要集中在毘曇學對於「法體恆存」和「三世實有」理論的探討，其間包含毘曇學如何定義「法體」的內涵，以及由此導出「法體實有」的理路。其次，針對竺道生思想中位居核心地位的「理」概念進行考論，嘗試分析竺道生「理」概念的內涵，包含其中的觀念架構和理路推演，以及「理」概念的形成背景和基礎成分等，同時亦就竺道生言論中與「理」概念相關的其他理論內容，像是法身、悟理等概念進行延伸性的說明，以求能完整掌握道生「理」概念的特殊意義。第三部分則具體比較毘曇學「法體恆存」理論與竺道生「理」之概念在學說理論上的異同，並嘗試釐清二者間是否具有可架接或可融通之處，其間的轉圜點為何，轉出後的「理」概念是否有超越或不同於「法體實有」理論的部分，同時也觀察在道生身上當毘曇學遇到般若學時，他是否全盤的接受般若並放棄毘曇等關鍵問題。 　　接續的第四章主要進行關於修道理論的考察。由於上一章次已然確立對於法體內容的界定，而法體內涵的提出，最終仍回歸、落實於修行者的體證，故順此理路而進行修道論的比較。首先，將析論毘曇學中的修道理論，主要側重討論毘曇學中有關「漸修」與「頓斷」的關係，其中包含毘曇學對於修行次第、所斷煩惱、斷煩惱之智慧以及最終獲證果位等細節的分析。其次，論究竺道生思想中另一有關修道的核心議題──「頓悟」說，嘗試解讀竺道生「頓悟」說的內容，例如「頓」的意義指向、「悟」與「理」的關係、如何界定「頓悟」的標準、「頓悟」是否與「漸修」形成背反、相違等，同時亦針對與「頓悟」說相關的修行觀點，像是道生所認為障礙修行的主要煩惱為何、斷除煩惱所具備的智慧為何，以及其他有關修行過程的重要原則等，均在第二部分進行考論，以求能整全地發見竺道生對於修道理論的觀點。最後，專就毘曇學「漸修頓斷」理論與竺道生「頓悟」說的內容進行比對，討論其間是否有類同或相異之處，又該如何看待這些異同的部分。 　　第五章在比較、討論完法體與修道的理論後，由於凡夫修行至最終獲得成佛果位，並非一蹴可成，因此在不斷向上、向善的還滅過程中，便涉及界定善惡業報的發生及其可能造成的影響等，故須辨析業報論的層面。而由業報論衍生之問題係為「誰」來受報，故延伸之討論便觸及對眾生主體性解釋的意見差別。在實際論述上，本章仍先考察毘曇學對於業報理論的看法，箇中包含諸如「業」、「報」、「果」等個別概念定義及其種類區分，並且關注毘曇學談論業報的核心訴求為何。接著，則將集中於「業力相續」的討論；這涉及毘曇學認為業力如何延續的問題，並且擴及對眾生主體性的看法，同時亦將循此論究毘曇學在「無我」原則的堅持下如何維繫業感緣起的生發。此外，本章亦將擴及《三法度論》和犢子部立「不可說我」的內容，此係因道生很可能曾從僧伽提婆接觸到此種對眾生主體性問題的特殊意見。第二部分將考論竺道生的「善不受報」說；表面上「善不受報」似乎違逆於毘曇學承許業報存在的概念，但其實竺道生並非否認行善造惡等果報的因果鏈結關係，而是另有他所欲強調的、關於業報的看法，此係為本章次亟欲釐清的重點，故第二部分將以「善不受報」為主題線索，同時討論竺道生有關業報說的其他觀點，例如眾生未成佛前的行善造惡問題。第三部分，則比較毘曇學與竺道生對因果業報的看法、界說等，同時亦涉及二者對眾生主體性問題的立場；而究竟兩造理論間是否具有共通或迥異之處，又該如何解釋、看待道生對於業報的立場。 　　而經以上進程設定及考察後發現，竺道生係以般若學理為其思想基底，復在此上融會、貫通各類大乘經典，並且在會通各種大乘思想的過程中，亦對毘曇之學做出裁定與選擇。換句話說，竺道生思想中般若與毘曇之交涉現象，其實衍生的是他如何面對和處理大、小乘間教理取捨、定位等相關問題。而以道生為例，般若所反映的大乘空義思潮與毘曇所代表的部派佛學系統，對道生而言，最終他是擇選以般若等大乘經典為其思想歸向，也因此在他自覺地檢討、修正毘曇學問題時，遂體現出其思想形成毘曇學空白、闕如之現象。但另一方面，當談說竺道生思想以般若學為顯著特色、而以佛性義為最終歸向的同時，其間不可忽略者係是做為基層的毘曇學；正因為具備深厚、踏實的阿毗達摩基礎，道生才能在其上快速融會般若空理，然後串聯於佛性教說，並以之做為思想定位的終點，甚至可說正是因為道生具有深厚且由「部派阿毗達摩→般若經→法華經→涅槃經」的循序基底，所以才能在其上開結出以涅槃佛性為代表的思想取向，而這一切的根源自不脫離於毘曇之學。

台灣南島語族近百年來受到外來因素影響，而產生不小變化。其中之一，便 是從傳統文化信仰改宗為西洋之基督宗教，這種集體改宗的現象，發生在戰後的 1960年代由為顯著。雖然如此，但這並不能涵蓋所有原住民族的不同信仰與臺灣宗教的多元複雜，以及隱藏在人的歷史性和體驗背後更為基礎的東西，是所有人 類生命共同相屬，思考生命意義並且期望實現意義的作為。 研究者認為以 Bunun 與一貫道信仰在台東的邂逅為例，揭示當代 Bunun 生 命教育的自覺與實踐是值得探討的。因此，本文主要研究目的為： 闡述當代 Bunun 其扎根於社會脈絡下，自我生命價值與文化精神的再創造，這是關乎於「人」 心靈的渴求與生命終極關懷的教育議題﹔以田野調查及個案深度訪談作為研究方式，藉由田野調查了解台東布農族群其信仰一貫道之社會脈絡與現況，並透過個 案深度訪談了解當代 Bunun 跨越多重文化信仰對其所象徵的意義為何，又一貫道蘊含之生命/靈性道義藉文化轉譯是如何獲得族群信仰認同﹔另外曾經在一貫道中「求道」又回到原宗教信仰者，是如何看待宗教與生命間的關係。 研究結果顯示當代 Bunun 對生命的終極關懷主要可歸納於三大面向。一是 對於「靈性」當家作主，原初我為生命真主人的企求﹔二是認為尊重生命的根本， 即從身、心、靈做起﹔三是以「家」為踐道之起點，「地球生態」永續發展為宇 宙公民之責任。 / Taiwan’s Austronesian have been influenced by extrinsic factors for the past century and have produced some changes. One of them is conversion from traditional cultural beliefs to western Christianity, this phenomenon of collective conversion occurred more prominently in post-war 1960’s. However, this does not extend totally to all the diverse beliefs of the indigenous people and to the multiplicity of religions in complex Taiwan, as well as those underlying historical and experimental nature of human beings. Humans commonly, think of the meaning of life and how to achieve this expectation. The author of this study believes the Taitung’s Bunun traditional culture and their belief in I-Kuan Tao’s encounter, for example, reveals the awareness and the practice of contemporary Bunun’s life education are worth exploring. Therefore, the main points of this study are expounds the contemporary Bunun who is rooted in the following social context and recreates the value of self-life and cultural spirit, which is related to the educational assertion of the "human" mind and the ultimate concern of life. On the basis of field work and in-depth interviews, used as methods of research and through field investigation of the Taitung's Bunun people's belief in I-Kuan Tao, the social context and situation; and through in-depth case interviews, to fathom the contemporary Bunun, across the multiple cultural beliefs, on the significance of symbols consistent with life and spiritual moral righteousness and how this can be translated into a faith recognized by the ethnic group. In addition, in the same way, what is the meaning of life if the "Tao seekers" were to return to their original religious faith? The research results show that contemporary Bununs ultimate concern for life can be summed up into three aspects, one is to be the master of "spirituality" , and be my own original master; second, is the respect for fundamental life, that is beginning from the body, mind and spirit; third, is the "home" as the starting point of the practice of Tao, the responsibility of the citizens of the Universe for "Earth's ecological" sustainable development.

The ancient Chinese I Ching, the Book of Changes, and the philosophy of the German philosopher Friedrich Nietzsche (1844-1900) both assert that the universe exists in a state of change. The I Ching, originally a book of divination, illustrates the changing phenomena of the natural world in terms of sixty-four hexagrams, which are figures composed of six lines  yielding and firm lines, representing actual conditions and relationships existing in the world and caused by the interplay between two primordial forces, yin and yang. The I Ching shows that on the macro level the Tao works in the universe, in heaven and on earth, and on the micro level it applies to man. The I Ching teaches harmony with Tao and its power (natural law and moral law), so that its reader may take appropriate action in any given situation with reference to the hexagrams and their appended judgments as revealed by the oracle. Nietzsche, however, regards the world as the Will to Power, ‘a monster of energy’, like a storming and flooding ocean eternally changing, where harmony and order seems impossible. His mouthpiece, Zarathustra, who teaches the Übermensch, encourages a war-like attitude towards life. Zarathustra’s second metamorphosis of an evolving spirit, the warrior lion, marks the difference between the Nietzschean Übermensch and the Chinese sage who attains harmony and balance within and without, a mysterious union with heaven. Zarathustra’s third metamorphosis, a playing child, creates itself as its own ‘bridge’ through a process of self-overcoming, whereas the I Ching indicates order to be the ‘bridge’ over chaos, the order of the human world being expressed in the five cardinal relationships. Whereas the I Ching advises its reader to follow their own nature and fate in order to lead a harmonious moral life, Nietzsche’s Übermensch is ‘the annihilator of morality’ and paradoxically ‘the designation of a type of supreme achievement’ (EH Books 1). With his idea of the Übermensch, Nietzsche indicates that morality is a pose (BGE 216). He seeks to make us become aware that we should invent our own virtue and create our own way in order to become what we are. He criticizes Christian morality, calling himself ‘the first immoralist’. His shocking approach attempts to make us become aware of the possibility that a ‘noble morality’ and ‘higher moralities’ ought to be possible. His Übermensch represents such a higher mode of existence. Zarathustra also teaches the doctrine of eternal recurrence, implying that moment is eternity, changelessness within change. Multifarious manifestations are the expression of the Tao. Everything is interconnected and interdependent. Whereas ordinary men see the continuity of phenomena as real, enlightened beings are aware of the transitory and illusive nature of the self and all things. The Nietzschean Übermensch embodies the characteristics of an enlightened being, a Buddha or Bodhisattva in Buddhist terms, characteristics such as wisdom and compassion. Therefore, the practice of the Bodhisattva is explored as a feasible way for actualizing the Nietzschean hypothetical Übermensch. / Thesis (DPhil)--University of Pretoria, 2009. / Philosophy / unrestricted

This paper takes a fresh look at the global spread of the Chinese–Taiwanese new religious movement Yiguandao (一貫道; the emic transcription is “I-Kuan Tao”) by directing attention to the concrete places where transnational connections and interactions actually transpire, i.e., temples, shrines, and other sites of worship. Emically known as “Buddha halls” (fotang 佛堂), these places range from large-scale temple complexes, to small niches of worship in people’s private residences. Yet, they all share the potential of becoming venues of transregional interactions through processes of migration, the circulation of personnel, and local outreach. I argued that we need to take the distinct character of these localities more seriously, in order to fully understand the global networks of Yiguandao groups. Through their specific embeddedness in both local affairs and transnational projects, these temples are not simply local chapters of the (mostly) Taiwanese headquarters, but instead they are “translocalities” or even “portals of globalization”—two concepts developed in migration and global studies to help understand the significance of place in the recent phase of so-called globalization. By exploring Yiguandao temples across the globe, this paper critically evaluated these approaches, and their usefulness for the study of global religions. Empirically, it drew on both print and online material, as well as ethnographic fieldwork conducted by the author in Taiwan, Vienna (Austria), California, South Africa, and Japan from 2016 to 2018.

CORTONESI, Leandro Masuda. Bioenergia oriental e educação física. 2011. 151 f. Tese (Doutorado em Educação) – Universidade Federal do Ceará. Faculdade de Educação, Programa de Pós-Graduação em Educação Brasileira, Fortaleza-CE, 2011. / Submitted by Raul Oliveira (raulcmo@hotmail.com) on 2012-07-05T13:39:47Z No. of bitstreams: 1 2011_Tese_LMCortonesi.pdf: 3296808 bytes, checksum: 5fa284bb066761589ef18d08115812ce (MD5) / Approved for entry into archive by Maria Josineide Góis(josineide@ufc.br) on 2012-07-19T14:04:47Z (GMT) No. of bitstreams: 1 2011_Tese_LMCortonesi.pdf: 3296808 bytes, checksum: 5fa284bb066761589ef18d08115812ce (MD5) / Made available in DSpace on 2012-07-19T14:04:47Z (GMT). No. of bitstreams: 1 2011_Tese_LMCortonesi.pdf: 3296808 bytes, checksum: 5fa284bb066761589ef18d08115812ce (MD5) Previous issue date: 2011 / Pesquisa sobre Bioenergia Oriental e suas possíveis relações com os cursos superiores de Educação Física. A tese busca a inclusão de conceitos relacionados à visão oriental da Bioenergia nos currículos dos cursos superiores de Educação Física, buscando contribuir com a percepção de corpo/mente como indissociáveis. A introdução apresenta um breve percurso pessoal de envolvimento do autor com o tema. O capítulo I fornece esclarecimentos acerca das diferenças iniciais sobre Bioenergia Ocidental e Oriental, para então ingressar em análise epistemológica ocidental. Esta análise trata do nascimento da ciência grega, problemas da medievalidade, do método cartesiano com ênfase no divórcio entre corpo e mente, e de alguns sérios problemas ainda não resolvidos: os problemas da hipótese, do controle das variáveis e da indução. O capítulo se finda com possibilidades curriculares da Educação Física. O capítulo II apresenta a epistemologia oriental, levantando as noções sobre a ciência do Extremo Oriente, e abordando os conceitos de Tao, Yin e Yang, para posteriormente ingressar no cerne da Bioenergia Oriental: o conceito de Ki. A partir do Ki, aborda-se o teste manual do círculo de energia, que é uma forma direta de analisar diminuições locais de Ki; explica-se a Teoria dos Meridianos e suas possibilidades de atuação prática, visto que a mesma serve de base para diversas terapias, como a acupuntura e shiatsu; e apresenta-se as relações da Bioenergia com a respiração, como as realizadas na arte-marcial Hapkido, uma respiração que estimula o Ki, aquecendo e energizando o organismo. Posteriormente são apresentados os estudos realizados com a energia Hado. Por fim, apresenta dificuldades epistemológicas e algumas possibilidades para a Educação Física em busca desta conexão perdida entre corpo-mente.

桃園縣之大園工業區係一專門容納具水污染之污染性工業區。本研究之目的在於針對 其污染的特性探討其對周圍鄰近土地使用產生的影響，包括影響程度及影響原因。 研究方法分為資料搜集及資料分析兩部份。資料搜集包括工業區引進工廠之類別、廢 水量與特性資料、工業區周圍水體之水質及附近農田之損害調查等。資料分析係指工 業區周圍水體水質受污染程度汲農田損害程度之分析，並以污染損害成本函數振示其 間的關係。 本研究共計六章，第一章為緒論，敘述研究動機、目的、方法及文獻回顧，第二章介 紹工業污染對土地使用的影響及以污染損害成于函數將此影響量化的理論，第三章為 大園工業區之現況分析，第四章為工業區周圍水體水質及農業生產環境之現況分析， 第五章為實質污染損害成本函數的推估，第六章為結論與建議。 研究結果顯示污染性工業區對鄰近土地使用具有不利影響，包括﹕（一）使周圍河川 喪失其原來所具有的水體功能；（二）使附近農田之生產受損，估計每公頃農田損失 ５８，６１３元。根據現況農田損失及污染物對水稻生產之劑量一應答關係，本研究 得到工業污染對農田損失之實質污染對農田損失之實質污染損害成于函數，以做為決 策者訂定環境政策的參考。

本論文全一冊，有十萬餘字，分為六章。 第一章緒論。第一節研究動機與目的。第二節研究範圍及取材。第三節研究方法。昃 這篇論文的概要。 第二章田園詩的淵源。第一節陶淵明以前的田園詩。第二節陶淵明的田園詩。第三節 唐朝的田園詩。第四節北宋的田園詩。是范成大以前田女園詩的概況。 第三章范成大之生平。第一節傳略。第二節思想。第三節交遊。此為范成大田園詩的 外緣研究。 第四章范成大田園詩之內容分析。第一節吟詠農民疾苦的作品。第二節吟詠農事的作 品。第三節吟詠田園生活的作品。第四節吟詠田園景色的作品。第五節吟詠閒適逸趣 的作品。 第五章范成大田園詩的表現技巧分析。第一節用字技巧。第二節造句技巧。第三節聲 韻特色。以上兩章為范成大田園詩的內在研究。 第六章結論。第一節前人對范成大田園詩的評價。第二節范成大田園詩的特色。

This thesis encompasses a survey of contemporary environmental literature (1970s to the present) as it relates to the tenets of Taoist literature, specifically the Chuang Tzu and the Tao te Ching. The thesis also presents and evaluates pertinent criticisms concerning the practice of relating modern environmental problems to ancient Chinese philosophy. The thesis contains a preface that describes the historic roots of Taoism as well as an explanation of the Chinese terminology in the paper. The environmental literature is divided into three major groups and discussed in the three chapters of the paper. The three groups include mainstream environmentalists, deep ecology, and ecofeminism.