No description available.

No description available.

張澤珣. / "2000年6月" / 論文 (哲學碩士)--香港中文大學, 2000. / 參考文獻 (leaves 73-82) / 附中英文摘要. / "2000 nian 6 yue" / Zhang Zexun. / Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2000. / Can kao wen xian (leaves 73-82) / Fu Zhong Ying wen zhai yao. / Chapter 第一章 --- 導論 --- p.1 / Chapter 一 --- 問題的提出與考察 / Chapter 二 --- 關於北魏道教造像碑石刻研究的回顧 --- p.5 / Chapter 第二章 --- 北魏道教造像碑的開始及其樣式 --- p.9 / Chapter 一 --- 獨立的道教造像碑樣式 --- p.11 / Chapter 二 --- 雙教碑樣式 --- p.23 / Chapter 三 --- 陝西鄜縣石弘寺石刻樣式 --- p.30 / Chapter 第三章 --- 北魏獨立的道教造像碑刻藝術内容的分析 --- p.34 / Chapter 一 --- 主神像 --- p.35 / Chapter (1) --- 早期獨立道教像的神仙像樣式 / Chapter (2) --- 魏孝文帝的體制改革與造像藝術之變遷 --- p.37 / Chapter 二 --- 宇宙的空間和不死的母題一龍、日、月、飛仙 --- p.42 / Chapter (1) --- 龍、曰、月 / Chapter (2) --- 飛仙 --- p.46 / Chapter 第四章 --- 通過雙教碑的藝術内容看道教與佛教 --- p.50 / Chapter 一 --- 雙教碑的藝術内容 --- p.51 / Chapter (1) --- 魏文朗道佛造像碑 / Chapter (2) --- 王守令道佛造像碑 --- p.55 / Chapter (3) --- 師氏道佛造像碑 --- p.59 / Chapter 二 --- 通過造像内容看道教與佛教 --- p.62 / Chapter 第五章 --- 結論 --- p.69 / 參考書目 --- p.73 / 圖錄：北魏道教造像碑 --- p.83

本文的研究重點，是清代乾隆九年( 1744 ) 成書，由劉體恕編辜的《呂祖全書》三十二卷本。筆者會先探索早期流傳的呂祖賓信仰文本，包括呂洞賓仙傳故事的兩宋文人筆記、金元道書， 及明清之際多出自扶乩的呂祖道書，作為研究的基礎，因為後期出現的呂祖道書，其內容多是早期文本的整理與重構， 這有助於了解呂祖道書的傳承與發展。論文的研究環繞幾個主要問題，首先，呂洞賓信仰如何由地方信仰發展至後來的道派傳統?當中的傳承與發展有沒有一種穩定的結構?呂祖的信仰者處於不同的時間、派別、信仰形式，他們之間有沒有通過特別的方式作信仰的交流，甚至互為影響?筆者認為，劉體恕編裹的《呂祖全書》三十二卷本是清代呂祖信仰重要的發展，有著承先啟後的角色。在《呂祖全書》三十二卷本刊行以後，個別的呂祖道壇以《呂祖全書》三十二卷本為藍本，編集自己的呂祖道書集成，如乾隆四十年( 1775 ) 成書，由邵志琳編纂的《呂祖全書》六十四卷本、嘉慶年間由京官蔣予浦先後編集的《全書正宗》和《道藏輯要》以及由全真龍門派道士閔一得，於道光年間刊行的《古書隱樓藏書》 ，在這些呂祖道書集成的編纂中，反映了其所屬呂祖道壇的信仰特色。 / 論文的參考材料主要為兩末的文人筆記、收入《正統道藏》的呂祖道書和藏外其他呂祖文本， 多種地方史志及歷史地圖，以及部分金石資料等。詳細考察這些資料，有助了解呂洞賓仙傳的傳承與發展，也可以探索地方上呂祖信仰的活動及其實踐特色。從《呂祖全書》的編纂出發，也有助於對清代呂祖道壇的構成，他們的信仰及實踐有更多的了解。研究的焦點特別集中於呂祖道壇的參與者，他們來自不同的社會階層，包括朝廷命官、儒士文人、地方鄉紳、商人、道士等，他們參與編慕呂祖道書，構成了清代呂祖道壇的進一步發展。 / 有關呂祖道壇的研究是複雜的，不單是因為歷史上曾出現大量的文獻資料由社會不同層面、不同背景的作者構成，也由於呂祖道壇這個信仰現象在中國宗教歷史發展中存在複雜的發展路向。本文的目的旨在通過劉體恕編纂的《呂祖全書》三十二卷本出發，探討後來出現由個別清代呂祖道壇以其為基礎編集呂祖道書集成，通過編纂歷史和發展考察清代呂祖道壇的信仰特色。 / The focus of this research was placed on the compilation of Lüzu quanshu (The Complete Works of Patriarch Lü Dongbin), which works completed by Liu Tishu with 32 scrolls in the 9th year of Qianlong Reign (1744). In the thesis, the earlier texts related to the immortal Lü Dongbin will be examined, as by the past researches revealed that the later texts of Patriarch Lü inside the Daoist Canons and spread among the cults, which in its main lines was a product of spirit- writing practices, were reconstituted and reconstructed by those earlier works during Sung to Ming. I pose the following questions in the thesis: How did the cults of Patriarch Lü change over time? Who contributed to the transmission and the transformation? In what ways did the different cults of Patriarch Lü coexist and interact? The compilation of Lüzu quanshu completed by Liu Tishu in the 9th year of Qianlong Reign, is an important collection of texts of Patriarch Lü. After the compilation of Liu Tishu, there were several groups of peple, represents different cults of Patriarch Lü, to begin with their own compilation based on their needs. Such as the 64 scrolls reprint version of Lüzu quanshu by Shao Zhilin in 40th year of Qianlong Reign, the compilation of Quanshu Zhengzong and later the Daozang jiyao of a scholar- official, Jiang Yupu in Jiaqing Reign, and the works of a daoist priest of Quanzhen Longmen school, Min Yide and his Gu Shuyinlou cangshu. Those different works of compilation of the texts of Patriarch Lü, revealed their faith features of their cults. / The study draws its sources in different materials, including earlier and later texts related to Patriarch Lü , the notes materials from Sung to Ming, hagiographical accounts in the Daoist Canon, various local gazetteers and historical maps, and those steles and inscriptions reveals the practices and activities of the cults of Patriarch Lü in Qing Dynasty. Detailed descriptions of the history of the texts and hagiographies of Patriarch Lü are meant to help the exploration of the transmission history and their transformation of the cults. In the account of different compilation of the texts of Patriarch Lü, an examination toward the cults Patriarch Lü in Qing Dynasty can be launched, the study focused attention on the importance of the participants which came from many different social groups of late imperial China, including scholar- officials, local elites, Daoist priests, trades people, and artisans, especially those that influenced the growth of their cults represented by the compilation. / The research on the cults of Patriarch Lü is complicated, as there is a much larger body of texts, produced by variety of authors who representing a wide range of social backgrounds. The main goal of this thesis is to explore the faith features of the cults of Patriarch Lü, by the continues influences of the texts, hagiographies of Patriarch Lü, and his teaching of practices, which the author attempted to clarify the importance of the the compilation of Lüzu quanshu in the historical development. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / 李家駿. / Thesis (Ph.D.)--Chinese University of Hong Kong, 2012. / Includes bibliographical references (leaves 196-218). / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstracts in Chinese and English. / Li Jia'jun. / Chapter 第一章 --- 緒論 / Chapter 第一節 --- 呂洞賓信仰的歷史背景 --- p.1 / Chapter 第二節 --- 有關呂洞賓信仰的研究回顧 --- p.4 / Chapter 第三節 --- 研究的課題及方法 --- p.11 / Chapter 第二章 --- 早期呂洞賓信仰及其道書文本的流傳 / Chapter 第一節 --- 兩宋的呂洞賓傳說文本分析 --- p.19 / Chapter 1. --- 兩宋文人筆下的呂洞賓仙傳事跡 --- p.19 / Chapter 2. --- 早期的呂洞賓道書文本 --- p.24 / Chapter 3. --- 南宋《純陽呂真人文集》 --- p.25 / Chapter 第二節 --- 金元全真教與呂洞賓信仰 --- p.31 / Chapter 第三節 --- 明清時期的呂洞賓信仰及早期呂祖傳說的發展 --- p.41 / Chapter 第三章 --- 《呂祖全書》三十二卷本的編集與成書 --- p.48 / Chapter 第一節 --- 清代的湖北武昌府江夏縣與涵三宮 --- p.48 / Chapter 第二節 --- 《呂祖全書》三十二卷本的主要編暴者 --- p.65 / Chapter 1. --- 劉體恕 --- p.65 / Chapter 2. --- 劉允誠、劉蔭誡 --- p.69 / Chapter 3. --- 黃誠恕 --- p.70 / Chapter 4. --- 呂祖道壇江夏涵三宮 --- p.70 / Chapter 5. --- 小結 --- p.74 / Chapter 第三節 --- 《呂祖全書》三十二卷本版本研究和內容結構 --- p.76 / Chapter 1. --- 《呂祖全書》的版本研究 --- p.76 / Chapter 2. --- 《呂祖全書》三十二卷本的內容結構 --- p.86 / Chapter 第四節 --- 小結 --- p.103 / Chapter 第四章 --- 劉體恕編《呂祖全書》對清代呂祖道書:編集的影響 --- p.105 / Chapter 第一節 --- 邵志琳編《呂祖全書》六十四卷本 --- p.105 / Chapter 1. --- 《呂祖全書》六十四卷本的編彙與成書 --- p.106 / Chapter 2. --- 邵志林對《呂祖全書》三十二卷本的增補 --- p.115 / Chapter 3. --- 小結 --- p.124 / Chapter 第二節 --- 蔣予浦編《道藏輯要》 --- p.126 / Chapter 1. --- 《道藏輯要》的主要編彙者蔣予浦 --- p.129 / Chapter 2. --- 蔣予浦參與的呂祖道壇覺源壇 --- p.132 / Chapter 3. --- 呂祖道壇覺源壇的呂祖信仰 --- p.135 / Chapter 4. --- 小結 --- p.136 / Chapter 第三節 --- 閔一得編《古書隱樓藏書》 --- p.138 / Chapter 1. --- 閔一得與湖州全蓋山的呂祖信仰 --- p.140 / Chapter 2. --- 《古書隱樓藏書》與金蓋山的呂祖信仰 --- p.149 / Chapter 第四節 --- 小結 --- p.161 / Chapter 第五章 --- 《呂祖全書》對清代呂祖道壇的影響--以西樵山雲泉仙館為例 --- p.164 / Chapter 第一節 --- 西樵山雲泉仙館的創辦背景 --- p.166 / Chapter 第二節 --- 西樵山雲泉仙館的發展及館內的信仰生活 --- p.169 / Chapter 第三節 --- 西樵山雲泉仙館刊行的道書文獻 --- p.175 / Chapter 1. --- 《善與人同錄》及《呂祖師降三教幽科》 --- p.175 / Chapter 2. --- 《太微仙君呂純陽祖師功過格》 --- p.177 / Chapter 3. --- 《呂祖無極寶懺》 --- p.179 / Chapter 第四節 --- 小結 --- p.189 / Chapter 第六章 --- 總結 --- p.191 / 參考文獻

吳亞魁. / 呈交日期: 2004年12月. / 論文(哲學博士)--香港中文大學, 2005. / 參考文獻 (p. 248-271). / Cheng jiao ri qi: 2004 nian 12 yue. / 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. / Abstracts also in English. / Wu Yakui. / Lun wen (Zhe xue bo shi)--Xianggang Zhong wen da xue, 2005. / Can kao wen xian (p. 248-271).

張澤珣. / 論文(哲學博士)--香港中文大學, 2003. / 參考文獻 (p. 171-179). / 中英文摘要. / 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. / Zhang Zexun. / Zhong Ying wen zhai yao. / Lun wen (zhe xue bo shi)--Xianggang Zhong wen da xue, 2003. / Can kao wen xian (p. 171-179).

This study aims to develop a Daoist movement practice. Based on qi-energy, Daoism, a Chinese ontological study of being, suggests that Dao is the formless changing of in-between being. I explore how the formless nature of Dao informs my own creative practice. I argue that formlessness signifies an uncertain, unexpected, and constantly changing boundary of the self. Improvised movement emerges from within, and as an extension, of formlessness. The improvisational mode considered here is thereby experiential, an expanded way of being, rather than compositional. This thesis presents a somatic practicing process of embodying Dao in emergent movements. Chapter 1 discusses a practice-as-research methodology, which relates the ways in which practice and theory intersect to the relationship of yin and yang from a perspective of qi-energy. In Chapter 2, I discuss the somatic experience of improvised movement arising from qi and rethink the understandings of "practice" in the encounter between movement-based practices and Daoism. In Chapter 3, I borrow Eugene T. Gendlin's theory of a felt sense and explore how the felt experiencing of qi is activated by a holistic awareness and gives rise to movement through the body based on the Daoist concept of the changing self. Then I explore four diverse states of the in-between inspired by the Daoist philosophy of "light" through improvised movement in Chapter 4. Furthermore, in Chapter 5 I develop a sequential transformation of in-between states toward Dao and discuss this process from a Daoist view of the self. A boundary of the changing states is examined in a series of emergent movements as a process of practicing the self in Chapter 6. I finally reflect upon Dao in my developed principle that focuses on an awareness of subtle emergences, and conclude formlessness, as it corresponds to Dao, is an emerging felt sense of being that is constantly changing before interpretation within the self in this movement practice. DVD abstracts: DVD chapter 1: Four states This series of edited videos offers the viewer a flavour of the four in-between states developed over the course of this research (see Chapter 4). Some of the videos are supported with poetic words. Filmmaker Lotti Gompertz's footage uncovers the subtleties of the energy and emergent movement in the four states. DVD chapter 2: Sharing a practice This video consists of documentary material recorded by a still camcorder during a five-session workshop conducted during this research. The highlights of each stage appear briefly, in sequence, presenting the sense of transformation felt throughout the workshop. Footage of the participant and myself are juxtaposed to reveal the differences and similarities of the movement and energy emerging between us that helped me understand my self and Daoism during the workshop (see Chapter 5). DVD chapter 3: Continuous transformation Drawing on footage shot by Lotti Gompertz, this video presents the highlights of each state of my emergent movement. It provides the viewer with a taste of the subtle transformation of the emergent movement and energy involved in becoming a wu-wei (see Chapter 5). DVD chapter 4: Practicing the self This video documents a session in which the focus was on an awareness of subtle changes and emergences. Documented by a still camcorder, this edited video is composed of footage of a guest participant and myself working in the session (see Chapter 6), allowing emergent movement to unfold. The gradual transformation of a felt sense of the self during the session is revealed through subtitles that capture the words we spoke while moving.

A mysterious goddess magically generates a swirling wind to conceal the body of a hero. A licentious flower deity seduces a male to experiment with forty-three postures of copulation in a picturesque garden. Such graphic details of late imperial Chinese fiction exhibit two types of power from women: their martial prowess and seductiveness. This dissertation brings these two types of female power together by focusing on the Mysterious Woman (Xuannü 玄女) and the Immaculate Woman (Sunü 素女), two Daoist goddesses who figure prominently in martial arts and erotic stories, respectively. I argue that after being marginalized by institutionalized Daoism, these goddesses played a pivotal role in framing two different, though occasionally interrelated, types of novels. One type of novel concerns war and public affairs, including dynastic crises; the other type concerns domestic life, as exemplified in erotic fiction. The metaphor that equates sex with war relates these two types of stories. I consider these fictional texts to be powerful agents that reused and reinterpreted the goddesses’ stories in late imperial China. I also situate these texts in the cultural network within which they constructed or reconstructed the goddesses’ images in collaboration with Daoist discourse. In this research, I also examine how femininity (yin 陰) is constructed in late imperial Chinese fiction. As I argue, the ideas of invisibility (yin 隱) and licentiousness (yin 淫) constitute the notion of femininity. The Mysterious Woman demonstrates the power of invisibility when being portrayed as a goddess of war and associated with Daoist magic, such as the magic of invisibility (yinshen shu 隱身術). The Immaculate Woman represents the idea of licentiousness as she appears in various forms to seduce male protagonists. The dissertation contains two sections. The first part focuses on the following fictional texts: Water Margin (Shuihu zhuan 水滸傳), Quelling the Demons’ Revolt (San Sui pingyao zhuan 三遂平妖傳), Bull’s Head Mountain (Niutou shan 牛頭山), and Unofficial History of Female Immortals (Nüxian waishi 女仙外史). In this part, I show how the Mysterious Woman is depicted as a war goddess and a moral agent in stories concerning war, rebellion, and dynastic crises. The second part of the dissertation discusses Su’e pian 素娥篇 (The Story of Su’e), Zhulin Yeshi 株林野史 (Unofficial History of the Forest), Yesou puyan 野叟曝言 (Humble Words of A Rustic Elder), and Honglou meng 紅樓夢 (Dream of the Red Chamber). These works create various literary reincarnations of the Immaculate Woman. These reincarnations guide male protagonists to their spiritual awakenings by means of sex. While drawing on fictional and Daoist texts to rebuild the history of the Mysterious Woman and the Immaculate Woman, this research illuminates a complex relationship between Chinese fiction and Daoism.

WISP is a forest that requests a reconsideration of the human relationship to nature and to the woods. It beckons the spirit and threads the supernatural through the everyday. The forest installation is comprised of drawings, sound, and suspended inorganic and organic objects that create an intimate entanglement and engages the body and senses. This paper reflects the experiences and the philosophies that led to this installation.

This paper¡¦s purpose is to highlight the retribution of Taiwanese folktales and hope that through combining stories and religions together to educate people and encourage people to behave good and honest. This paper uses the view of Buddhism and Taoism to analysis 148 pieces of Taiwanese folktales by synthesis, induction and comparison. Hope that in using of the folktales and the religion theory to encourage people to behave good and honest instead of evildoing. Regulating their own behavior by following the good and ethical standards, to make sure that they can live their life safely and healthy. The first chapter includes research motives, methods, scope of the study and documents investigation. Second chapter defines the folk literatures and folk tales¡¦ ways and means of transmission for the relation between Fujian and Taiwanese folk tales and the process of Taiwanese folk tales development. Third chapter is the main part of this paper. First I sorted out Buddhist and Taoist ideas; which are retribution of good and evil, through their classic. Then I analyze the religious view through the pattern of the retribution which happens in the roles of Taiwanese folktales. The main focus is on Buddhism¡¦s causal concept, hell concept and the concept of reincarnation. Taoist concept of celestial theory, remain-sustain theory and Gods dominate over rewards and punishments theory. Fourth chapter discusses about retribution causes, methods and results of the role in the Taiwanese folk tales, as well as the meaning that folktales has on itself. Fifth chapter is to conclude the ideas and theory which were presented in this paper. Buddhism believes cause and effect cycle. Taoist believes that Gods dominate over reward and punishment. Buddhist theory of causation tells us that people who behave badly will become livestock or even fall into hell after death. People who behave good and honest will go to heaven or reincarnate to a good family after death. Taoism theory¡¦s judge system tells people that Gods record each person's words and deeds. People believe "What goes around, comes around" for over thousands of years and it has created a strong constraint among the people. Folktales also help build up this strong constraint force. Perhaps the constraint in people¡¦s mind has grown weaker in this emotionless modern generation. I hope this paper can recall people's minds and the goodness of the heart once again, in hoping that this emotion and believe will last along in the future.