Search Results (60)

The development of Daoism in Italy is deeply connected to how its classical texts were received and circulated. Although Italian Christian missionaries were among the earliest Western commentators on Daoism, significant Italian engagement with Daoist works only emerged in the 20th century. During the first half of that century, Italian publishers released six translations of the Laozi, three partial translations of the Zhuangzi, and several general works on Daoism. This surge of interest was influenced by two major 19th-century developments: the rise of sinology as an academic field in France, which spurred European scholarly interest in Chinese culture, and the spread of international esoteric and occult movements, which drew heavily from Eastern philosophies. This paper focuses on two important Italian translations of the Laozi from the interwar period—Julius Evola’s 1923 translation and Attilio Castellani’s 1927 version. These translations exemplify the dual influences of academic sinology and esoteric movements on the Italian reception of Daoism. By comparing these works, this paper highlights how Daoist ideas were introduced and interpreted in Italy, shaped both by the translators’ personal backgrounds and their distinct intellectual aims, thus revealing the varied contexts in which Daoism was received in early 20th-century Italy. Full article

The term ziran first appears in the Daodejing, yet its precise meaning and attribution remain ambiguous in this book, sparking ongoing scholarly debate. This paper argues that Laozi’s idea of ziran fundamentally pertains to all things and the common people, rather than the Dao or the ruler, and its realization depends on the noncoercive action (wuwei, 無為) of the Dao and the ruler. While ziran is commonly understood as “natural” or “free from external force”, Laozi reinterprets it beyond its literal meaning, integrating the notion of order through its relationship with wuwei and thus imbuing it with theoretical significance. In this framework, ziran encompasses orders of internal senses and orders of external activities inherent in all things while simultaneously excluding excessive and disorderly desires. It thereby serves as a criterion for assessing the orderliness of desires. Furthermore, by elucidating ziran as the continuous transformation of things, the standard to which the ideal ruler or the sage resorts to curb the disorderly desires of the common people is established. Full article

This paper examines the challenges of our hyperconnected society through the lens of Daoist philosophy, specifically drawing on the thoughts of Laozi and the Zhuangzi. This study begins by analyzing the broad implications of hyperconnectivity in contemporary society, highlighting how unprecedented levels of interconnection shape modern human experience. The analysis identifies three critical challenges in our hyperconnected world: the individual cognitive level (where connected subjects experience confirmation bias and cognitive dissonance); the structural level (where systemic forces diminish individual autonomy and create unpredictable outcomes); and the amplified social level (where the interaction between individual and structural factors intensifies social division, isolation, systemic risks, and cascading failures). This paper approaches these challenges through three key Daoist concepts: Dao as the foundational principle of reality, Qi as the underlying logic of interconnection, and the complementary principles of Wu-wei (non-action) and Ziran (self-so-ness) as frameworks for managing desire. These concepts yield two crucial insights: the need to deepen our understanding of connectivity’s practical dimensions and the importance of maintaining critical distance between means and ends through persistent questioning of fundamental principles. As technological advancement and material concerns increasingly dominate society, Daoist philosophy offers both a warning about the potential loss of human essence and practical guidance for maintaining purposeful awareness through Wu-wei and Ziran. The concept of Qi further illuminates humanity’s fundamental embeddedness in universal interconnection. This paper concludes by proposing ways to bridge theory and practice, emphasizing expanded awareness of connectivity, philosophical inquiry into essence, and the enduring relevance of humanistic wisdom. Full article

The Three Ni Doctrine of Healing the World 三尼醫世說 is a product of the Three Teachings Unity 三教合一 movement during the Ming and Qing dynasties. This doctrine is believed to have been directly transmitted by Confucius (Ch. Zhong Ni 仲尼), Shakyamuni (Ch. Mu Ni 牟尼), and Laozi (Ch. Qing Ni 青尼), which is why it is referred to as the “Three Ni”. After being extensively refined by the Qing dynasty Daoist Min Yide, the doctrine evolved into a complete theoretical system for healing the world. It advocates for the connection between humans and the world through “qi” 氣. By properly regulating the qi within the individual, one can influence the qi of the world, thereby achieving governance of the world through personal inner alchemical cultivation. The doctrine addresses the challenge of reconciling personal cultivation with the salvation of all beings after Daoism’s decline in political influence. It marks a significant breakthrough in the traditional Chinese ideal of “Inner Sage, Outer King” 內聖外王. Furthermore, Min integrated the Three Ni Doctrine with the Celestial Immortality teachings of Jing’ai Mountain Daoism, creating a systematic Daoist orthodoxy known as the “Heart Lineage of the Most High” (Ch. Taishang Xinzong 太上心宗). This initiative highlights the courage of Qing dynasty Daoist elites in reforming themselves to preserve Daoism’s status within the broader context of the Three Teachings Unity movement. Full article

This paper, through a detailed textual analysis of Laozi zhigui 老子指歸, examines Yan Zun’s sophisticated intertextual strategies in elucidating the Daodejing 道德經 and explores the eclectic and inclusive conceptual framework he constructed. First, Laozi zhigui not only directly quotes or adapts phrases from major texts such as the Zhouyi 周易, Zhuangzi 莊子, Huangdi sijing 黃帝四經, and Huainanzi 淮南子, but also incorporates concepts such as yin and yang, qiwu 齊物, and yinxun 因循 from these sources. To a considerable extent, this approach has enriched the ideological connotations of the Daodejing. Second, Yan Zun takes the core ideas of the Daodejing as a foundation to blend the philosophies of the Zhouyi, Zhuangzi, and Huang-Lao Daoism. In this way, he resolves potential conflicts among these diverse textual traditions and preserves the logical coherence and value integration of Laozi zhigui. Third, through his synthesis of these classical texts, Yan Zun develops a more comprehensive cosmological framework, alongside a practical political theory and principles for self-cultivation. Although the primary purpose of the Laozi zhigui is to elucidate the Daodejing, through his remarkable interpretive skills, Yan Zun’s concepts not only clarify the classic text but also generate novel perspectives, innovative concepts, and a distinctive intellectual framework. Full article

This study explores the application of Eastern philosophy in craft innovation education, identifying opportunities for interdisciplinary learning. Drawing on the I Ching and Laozi’s thought, it examines human needs in craft across three dimensions: Qi-form (material), Xin-form (psychological), and Dao-form (philosophical). Taiji theory’s Yin–Yang balance highlights the importance of interdisciplinary thinking in craft innovation. This study introduces the “Spiral Innovation Theory” as a framework for craft education, implemented in the 2024 Taiwan Craft Academy Summer Program with 43 participants. The curriculum covered lacquer, wood, metal, and ceramics, employing a multi-mentor system. Using the Learning Motivation Strategies Scale, Imaginative Thinking Scale, and interviews, the findings reveal that different crafts foster distinct creative abilities. The ANOVA results show woodworking enhances ideation, metalwork and ceramics improve fluency, ceramics and woodworking strengthen flexibility, while woodworking and lacquer work boost creativity. A significant correlation between learning motivation and imagination was found. These findings offer insights into future craft education, advocating the dual mentorship model as a strategy for interdisciplinary innovation. Full article

The spread of Taoism to the Western Regions marked the movement of Central Plains culture to the frontier, demonstrating its influence on local society. During the Han Dynasty, Central Plains culture had reached the Western Regions. With the deification of Laozi and his becoming the founder of Taoism, the story “Laozi converting the barbarians” (Laozi huahu 老子化胡), which claimed that Laozi journeyed to the west and taught the Hu people, provided the impetus for the spread of Taoism to the Western Regions. The Tang imperial family venerated Laozi and regarded Taoism as the state religion. Laozi belief, including the veneration of the man himself, his writings, his stories, and the precepts claimed to be related to him, was also used to assist in the Tang Dynasty’s governance of the Western Regions. Following the Tang Dynasty’s decline, the Central Plains’ influence receded from the Western Regions. However, due to the relaxed religious environment in the Western Regions, Taoism, which was representative of Central Plains culture, still survived there. Moreover, Taoism attempted to incorporate Islam in the Western Regions into its divine system by huahu, which might be related to the early history of exchange between the two religions. Full article

This article seeks to introduce a novel perspective on understanding Laozi’s Dao as the “Energy God” by engaging with existing philosophical and religious frameworks. Conceptualizing Laozi’s Dao within a philosophical framework fails to capture the fluidity, simplicity, liveliness, and directness inherent in the Daodejing. Conversely, the personification and deification of Laozi within the religious framework do not sufficiently address the formlessness and namelessness of the Dao. Retaining its original characteristics, Laozi’s Dao transcends both philosophical conceptualization and religious deification. Inspired by the term “Energy God”, two fundamental attributes of Laozi’s Dao emerge. First, Laozi’s Dao reflects a specific value judgment that consistently regards the lowly and the simple as virtuous, while perceiving the high and complex as detrimental. Second, as the Energy God, Laozi’s Dao possesses a profound power that animates and propels all things, yet resists being reduced to a mere tool. In its role as the Energy God, the Dao eludes conceptualization and objectification; it is fundamentally omnipresent throughout the universe. Full article

This paper aims to engage in an ethical discussion of de in the Laozi and guṇa in the Bhagavad-Gītā to expand the horizon of our ethical understanding of Chinese and Indian philosophy. First, this paper will explore the different ethical levels of de and guṇa and discuss how these levels operate and are bound together. From an ethical perspective, this paper points out that de and guṇa can each be divided into two parts—higher de and lower de, and higher guṇa and lower guṇa. It will further explain the ethical significance of de and guṇa, arguing that they offer a unique contribution to developing our contemporary understanding of ethics. We will also seek to discover the interplay of de and/with the dao in the Laozi and that among the three guṇas in the Gītā from the perspective of human behaviors. In the conclusion, we will provide a comparative discussion of our findings on the ethics of de and guṇa in the Laozi and the Gītā. These findings suggest that de and guṇa promote a shared philosophical outlook within their respective traditions and thereby make a contribution to post-comparative ethical approaches. Full article

The sentence from the tenth chapter of the Laozi, wherein the character “zai” is the last character of the preceding chapter, “po” denotes the ancient polar star Kaiyang, and “yi” signifies the celestial pole Taiyi, finds its roots in ancient Chinese astronomy. “yingpo” conveys the meaning of “encircling the polar star”, whereas “baoyi” signifies “encompassing Taiyi”, thereby metaphorically representing a framework of harmonious order. The depiction of the universe by the author of the Laozi, rooted in ancient astronomical understanding, serves as a political guide for rulers. It suggests that rulers should value the movement pattern of Taiyi, refrain from intervention, and prioritize the inherent qualities of their subjects, thus facilitating their natural development. The entire tenth chapter is centered around this central thesis. Full article

Developing from Laozi’s ideals of non-action and naturalness, the ultimate goal in Zhuangzi’s philosophy is a state of xiaoyao 逍遥 (free and easy). This is often also described with the Chinese term wudai 無待, variously understood to mean “not depend on anything”, “depend on the ten thousand things”, or “depend on Dao 道”. This confusing expression has sparked a long and considerable debate. However, upon revisiting the original text, it becomes evident that Zhuangzi’s key expression is not wudai but rather dai 待 (depend on). I argue that the crucial phrase bi qie wuhu dai zai 彼且惡乎待哉 (not depend on anything, or, what can you depend on?) cannot simply be glossed with wudai, as it often is, but instead hints at the way one can become free and easy. This statement entails two interconnected inquiries: what to depend on and how to depend on it. The answer to both relates to Heaven. It is what we must depend on and this “depending” on Heaven can be divided into internally depending on one’s own self-transformative nature and externally depending on one’s relationship with Heaven. How we properly depend on Heaven involves realizing an interdependent relationship with Heaven that is seemingly non-interdependent, something only made possible by our full participation in hua 化 (transformation). Full article

The Daoist art of the bedchamber (fangzhong shu 房中術) constitutes a form of cultivation practice with the objective of promoting health and longevity through sexual techniques, generally applied within heterosexual contexts. However, with the evolution of male homosexuality culture during the Ming and Qing dynasties, depictions of the art of the bedchamber related to male homosexuality emerged in the literature of that era. This art was imaginatively traced back to Laozi and his disciple Yin Xi 尹喜. The sources explained the beneficial outcomes of these techniques by referring to classical Chinese cosmology: underage males were considered to have yin energy in their bodies, a condition similar to that in females, aligning with the fundamental principles of the heterosexual art of the bedchamber. Serving as a religious interpretation of emerging cultural trends rather than representing a new cultivation technique, this fictive art legitimizes homosexual practices among males, particularly those adhering to Daoism. Full article

The story of Futijinhu 浮提金壺 (“Golden Pot of Futi”) in Shiyiji 拾遺記 (Record of Gleanings), whose authorship is traditionally attributed to Wang Jia (王嘉) from the Eastern Jin Dynasty, appears to be a Daoist rendition at first glance, reimagining the legend of Laozi’s Daodejing. However, upon closer examination of the depiction of “Golden Pot of Futi”, the characters with “Shentong Shanshu” (神通善書, supranormal cognition and exceptional writing ability) and the narrative of writing and its outcomes, it becomes evident that this tale harbors a multifaceted Buddhist essence. In the tale, one can observe the changes and diversity in the early methods of translating Buddhist scriptures into Chinese, the references and adaptations of Buddhist imagery and narratives by Daoists, the understanding and imagination of materials used for writing Buddhist scriptures and early iconographic forms, and even the author’s insights and responses to the evolving religious landscape of their era. When placed in a broader historical context, exploring the Buddhist elements in this tale further aids in understanding the dynamic interactions between Buddhism and Daoism during the Wei and Jin periods. Full article

This paper delves into the convergence of Laozi’s Daoist mysticism with the principles of ecofeminism, highlighting the potential for ancient wisdom to inform contemporary issues of gender and environmental justice. Through an examination of the Dao De Jing, we uncover insights into a holistic approach to social justice that integrates ecological sustainability and gender equality. Laozi’s teachings, characterized by the principles of Dao, Wu-wei, and Ziran, offer a foundational framework for understanding the interconnectedness of all beings and the importance of living in harmony with the natural world. By analyzing relevant passages and concepts from the Dao De Jing, this paper demonstrates how Daoist philosophy aligns with and enriches ecofeminist values, advocating for a society that honors the balance between humanity and nature and recognizes the integral role of women in achieving environmental and social harmony. This paper presents case studies that illustrate the practical application of Daoist principles in ecological feminist practices, shedding light on the successes and challenges of integrating ancient philosophical insights into modern activism. The fusion of Daoist mysticism and ecofeminism provides a compelling vision for addressing the intertwined challenges of gender inequality and environmental degradation, suggesting pathways toward a more just, sustainable, and harmonious world. In doing so, it calls for a reimagined approach to social justice that is deeply informed by an understanding of ecological sustainability and gender equality as mutually reinforcing goals. Full article

The distinction between philosophical Daoism and religious Daoism is widely influential yet highly controversial. The current popular empirical methods often overlook the vicissitude of the concepts underlying the reception history of this distinction. Therefore, this article adopts the method of intellectual history, based on the transmission and transformation of the concept of philosophy, to examine the rationales of the establishment and reception of this Daoist distinction. Here, we present that, though the Confucian tradition of ranking Daoist figures provided soil for this Daoist distinction, the establishment of the dichotomy with terminological awareness should be attributed to the cooperation between Victorian Protestant intellectuals and their late Qing Confucian collaborators. The concept of philosophy that pursues eternal wisdom and truth and traces the origin of all things has played an essential role in the establishment of this distinction. The thought of Laozi and Zhuangzi was valued and preferred in mainland China because of its deemed congruence with this Western concept of philosophy, while other more religious branches of Daoism were belittled. However, the philosophies of anti-metaphysics engender a new paradigm of thinking. On the one hand, under the influence of logical positivism and its successors, natural science has become an excellent model for other studies. In light of empirical methods, the distinction between philosophical Daoism and religious Daoism becomes an erroneous and inefficient metaphysical distinction. On the other hand, inspired by continental philosophers such as Nietzsche, Heidegger, and Derrida, scholars gained a new perspective on understanding the thought of Laozi and Zhuangzi. Thus, a new consensus emerges: eternal truth based on concepts and logic distorts the real world of life. According to this, the distinction between philosophical Daoism and religious Daoism is only an imaginary and conceptual distinction, which does not apply to the understanding of living Daoism. Full article