La divinisation de Lao Tseu dans le taoïsme des Han

Seidel, Anna

doi:10.3406/ephe.1967.18418

Cited by 8 publications

(4 citation statements)

References 0 publications

Supporting

Mentioning

Contrasting

Unclassified

Order By: Relevance

“…In the Chinese thought, the “interlacing points” are the Five Phases ( wǔxíng 五行), namely Wood, Fire, Earth, Metal, and Water imagined in perpetual transformation of one into another. Xíng means “go ahead, follow a path.” The macrocosmic organism resonates with the human (microcosmic) organism: as the Dào without shape, which may be strong or weak, soft or hard, yin or yang ( yīn yáng) , dark or bright, the human on the path is changing, either expanding or concentrating, while his figure is undefined, ever evolving (Seidel 1969).…”

Section: Interlacing Experience and Consciousness: Bounding Qi Cultivmentioning

confidence: 99%

From epistemology to the method: phenomenology of the body, qì cultivation (qìgōng) and religious experiences in Chinese worlds

Micollier

2020

Anthropol of Consciousness

View full text Add to dashboard Cite

At the intersections of social anthropology, philosophy, and Asian studies, my paper explores the body ecologic through a phenomenological frame in the context of Chinese culture engaging both theory and method. How can qì cultivation experiences transporting bodies and persons in movement, within the world and their “life‐world,” be interpreted through a phenomenology of perception? Based on ethnographic study data collected mainly in South China (Guangzhou) and in Taiwan (1990s–2000s), this exploration is situated within qìgōng experiences (training, cultivating and mastering the qì). Anchored in martial, religious, and healing arts and their meanings, qìgōng’s myriad of forms and infinite variations invite journeys into religious Daoist and Buddhist practice, Chinese thought, and politico‐religious issues of past and present Chinese society. The qìgōng world, paths of knowledge transmission, healing horizons, claimed affiliations, and views of practitioners unveil an ontology and a cosmology grounded in religious (Daoist and Buddhist) lore.

show abstract

Section: Interlacing Experience and Consciousness: Bounding Qi Cultivmentioning

confidence: 99%

From epistemology to the method: phenomenology of the body, qì cultivation (qìgōng) and religious experiences in Chinese worlds

Micollier

2020

Anthropol of Consciousness

View full text Add to dashboard Cite

show abstract

“…Dénomination à connotation nationaliste. En Chine ancienne, le terme désignait des sages aux vertus confucéennes reconnues, par exemple la capacité de transformer son savoir en action (Seidel 1981). 6.…”

Section: La Phénoménologie En Anthropologie Des Approches éPistémologunclassified

De résonances phénoménologiques dans le monde chinois

Micollier

2017

View full text Add to dashboard Cite

Des expériences taoïstes et du qìgōng (氣功, maîtrise, art du qì) – expériences du corps, du développement de la personne et de cultivation de soi, religieuses et thérapeutiques – résonnent avec des approches phénoménologiques, plus particulièrement avec la phénoménologie de la perception. Hérité de connaissances et de techniques à la croisée des chemins des arts martiaux, thérapeutiques et religieux dans le monde chinois, le qìgōng est une constellation d’expériences modernes (il a émergé au début XXe siècle) et contemporaines (se situant à l’ère de la réforme économique post-1979). Ses formes multiples aux variantes infinies dessinent une configuration complexe aux implications sociales et politicoreligieuses qui permettent de le définir aussi comme une pratique sociale. Situées entre théories de la connaissance et études d’expériences, comment les phénoménologies en anthropologie peuvent-elles nourrir la discussion sur les phénoménologies locales dans un échange réciproque transdisciplinaire entre philosophie, ethnologie et études aréales ? L’article est organisé en deux parties : l’une porte sur des aspects de la phénoménologie en philosophie et en anthropologie en lien avec des résonances dans le monde chinois ; l’autre se focalise sur ces résonances avec l’exemple d’expériences du qìgōng entrelacées à des expériences taoïstes.

show abstract

“…In one passage (Watson: 52) it records Lao Tan's death. The legend that Lao Tzu lived an extraordinarily long or immortal life arose when the figure of Lao Tzu was fully absorbed into religious Taoism (Seidel, 1969). 1 1.…”

Section: Tao Te Chingmentioning

confidence: 99%

Review of The Tao Te Ching: A New Translation with Commentary.

indicated¹

1990

Contemporary Psychology: A Journal of Reviews

View full text Add to dashboard Cite

The second purpose of this commentary arises partly from anxiety about the world's ecology, particularly in the face of possible nuclear conflict. While at times it seems that the momentum of the process has already accelerated beyond control, I am hopeful that the situation still can be reversed. No task today is more urgent than reducing the possibility of nuclear holocaust. We can no longer leave the work of peace in the hands of political leaders alone. These leaders, in order to progress toward peace, must be equipped with the profound religious and intellectual justification for peace. By bringing forth the Ta o Te Ching 's vision of peace, I hope to help lay the foundation for a new religious philosophical consciousness conducive to establishing peace on earth among all creatures. This work had its earliest seed in my college thesis written at the National Taiwan University under the direction of the late Professor Beauson Tseng, who first awakened in me a love for philosophy. I cherish the memory of the many happy hours discussing philosophy in his house during my senior year, while he was busy preparing to assume the presidency of Tunghai University. At Fordham University, Professors Quentin Lauer and W. Norris Clarke taught me how to tread on solid ground of scholarship, the late Robert C. Pollock showed me how to make connections and soar into flights of insight, and Thomas Berry has given me inspiration and encouragement in all my endeavors. Frank Flinn of the New Ecumenical Research Association taught me to be concise. My husband Vincent has been patient, sympathetic, and long-suffering throughout these years of my labor. St. John's University granted me a one-semester leave to prepare the manuscript for publication. The number of scholars and friends who have enlight ened me in my intellectual journey far exceeds the few acknowledged in the body of the work and the bibliography. They are the real authors of what is valuable in the work. The inadequacies and errors that exist in this work, however, are wholly my responsibility.

show abstract

La divinisation de Lao Tseu dans le taoïsme des Han

Cited by 8 publications

References 0 publications

From epistemology to the method: phenomenology of the body, qì cultivation (qìgōng) and religious experiences in Chinese worlds

From epistemology to the method: phenomenology of the body, qì cultivation (qìgōng) and religious experiences in Chinese worlds

De résonances phénoménologiques dans le monde chinois

Review of The Tao Te Ching: A New Translation with Commentary.

Contact Info

Product

Resources

About