What is Daoism?
Daoism, also known as Taoism, is an organised religious tradition that has been continuously developing and transforming itself through China, Korea and Japan for some two thousand years. Now it has spread around the globe from Sydney to Toronto and includes among its followers people from a whole range of ethnicities and cultural backgrounds. Day by day, Daoism is truly becoming a world religion, but as it does so, it seems to resist being pinned down in neat categories. Not many people know what Daoism is, and when people do have an understanding of it, often it is quite different from someone else's. One reason for this is that the history of Daoism is one of continuous change and reinvention, rather than one of linear progress or development. Daoism has no single founder, such as Jesus or the Buddha, nor does it have a single key message, such as the gospel or the four noble truths. Rather Daoism bears witness to a history of continuous self-invention within a vast diversity of environmental contexts.
What is the Daoist Studies Website?
The Daoist Studies website is a portal designed to assist researchers and scholars of Daoism, practitioners, and interested members of the public in furthering knowledge about Daoism. It is not affiliated with, nor does it represent any religious institution. The website features an extensive bibliography of secondary sources as well as links to collections of Daoist texts including the an index to the Daozang 道臧 and PDF facsimiles of the Zangwai Daoshu 臧外道書 and other e-texts. Follow this link to learn more about what is on the website. I encourage you to register with the website so that you can
- post notices of new books, conferences, reviews and jobs
- add items to the bibliography and, by visiting your profile, you can associate yourself with items in the bibliography list
- view the profiles of users and communicate with them
- make postings to the discussion forums
- add comments to existing posts
Hello Friends, I know this is a question on a Confucian text but I have no similar resource and the area of interest is significantly overlapping. Any insight is appreciated! And thank you in advance.-Lonny Jarrett
In Mengzi (71: Chinese text project) we are given a hierarchy on the cultivation of goodness (善) all the way through divinity (神). At the end of this discourse Mengzi informs us that the fellow Yuezhengzi 樂正子 has cultivate himself between the 2nd and 3rd level:
Buddhist Master Wuguang's (1918–2000) Taiwanese Web of the Colonial, Exilic and Han. The e-Journal of East and Central Asian Religions. 1, 81-93.
The monumental task that China faces in the 21st century is to create a way of development that does not destroy the ecological foundations for the life and livelihood of its 1.4 billion citizens. This requires a creative leap beyond the Enlightenment mentality and the Western model of industrialization. Can China’s cultural traditions, its religious…
The following article was first published in Religion Dispatches on December 15, 2014. In last week’s column here on Religion Dispatches, Ivan Strenski argued strongly against American Academy of Religion President Laurie Zoloth’s call for religious studies to be “interrupted” by a focus on climate change, writing that “asking a religious studies professor to do something about climate change is…
Religiöse Stiftungen in China (Religious Foundations in China). ( , Ed.).Enzyklopädie des Stiftungswesens in mittelalterlichen Gesellschaften. 2,
Review of: Louis Komjathy, The Daoist Tradition. An Introduction (London, 2013).. Journal of Chinese Religions.
China doesn’t have an “environmental“ problem. The language of “environment” continues the false notion that nature constitutes an objective reality extrinsic to human subjectivity, accessible through science, transformable through engineering. This paradigm gives us the sense that the environment is something outside us that we can save or preserve through science and technology or other…