| Papers [1-15] of 23 :: [Page 1 of 2] | | Go to page : 1 2 —> | Search results on "DAOISM": |
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A Shift of Religion: Daoism and Islam, 2007.
This paper studies the increasing popularity of Islam vs. Daoism during the post-Classical period.
1,380 words (approx. 5.5 pages), 7 sources, MLA, $ 46.95
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Abstract
The paper relates that throughout history, religion has played an important part in the development of society. The paper determines the differences between the Daoism and the Islamic faith to understand how Islam gained popularity and significant growth during the post-Classical period, easily outpacing the previously popular Daoism faith of the Classical period. The paper presents the hypothesis that the changes in society drove the need to migrate to another faith with different beliefs. The paper defines Daoism and Islam and concludes that the shift from Daoism to Islam as the popular faith can be attributed to society's need for guidance and structure. Islam offered them the shelter of regimentation and rules that may have provided comfort in an emerging society.
Outline:
Purpose of Study
Opening Statement
Hypothesis
Findings
Islam
The Shift
Recommendations
Conclusion
From the Paper
"Before one can determine what caused the change from Daoism to Islam as a predominate religion of the time one should have a grasp on the two faiths, their similarities and their differences.
Daoism is a worldwide organized religion that unlike others does not follow one leader or prophet. It also does not have a central or single message that it wants its followers to believe or adhere to. While Christianity and Catholics have Jesus, and the Jewish have God Daoism is not about one person or one philosophy or belief."
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Daoism, 2008.
An analysis of the additions of Shangqing and Lingbao to Daoism and their relationship to present day Daoist Buddhism.
1,700 words (approx. 6.8 pages), 6 sources, APA, $ 55.95
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Abstract
This paper discusses Shangqing and Lingbao and their relationship to Daoism. It looks at the history of the inception of the Shangqing school of thought into Daoism and then analyzes the subsequent addition of the Lingbao movement in Daoism as an institutional evolution of the spiritual implications in Shangqing. It shows how they were each a stepping stone to the arrival at present day Daoist Buddhism.
From the Paper
"Essentially, the fourth century marked what theosophists may perceive as a plateau for Shangqing insofar as its addendums to Buddhism and Daoism established a path which achieved a certain intuitive reflection of that which intellectual evolution had determined. It would thereafter be more a matter of its permeation of China and, in centuries hence the rest of the world that would mark the direction of Shangqing Daoism. Lingbao Daoism would essentially articulate Buddhism according the assumption of integrative perspectives determined in the discourse of the former doctrine. Adding concrete aspects of Confucianism to this approach, Lingbao would signify a doctrine-bound acknowledgment of the notion that man and nature form a religious union which inclines each of us to the balance of the Buddha."
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Daoism and Politics, 2006.
A discussion of the philosophy of Daoism and its influence on Chinese politics.
675 words (approx. 2.7 pages), 1 source, $ 26.95
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Abstract
This paper discusses the influence of Daoism on politics in China before 1900, noting that Chinese politics have been much influenced by philosophy and religion. Daoism was an important influence in some eras, exemplified in the life of Qiu Chuji. Daoist thought was similar to Confucianism in that it also involved no gods but instead served as a model for living and implied a promise of immortality through proper living. Daoism also would have an influence beyond the borders of China.
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Daoism as a Thinking System, 2006.
An analysis of Daoism as a way of systems thinking.
2,654 words (approx. 10.6 pages), 17 sources, APA, $ 79.95
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Abstract
Daoism (also known as Taoism), is a major tradition in China that embraces philosophical and religious components. Unfortunately, many people in the West consider their worldview as the only viable way of viewing things around them, but the fact remains that billions of other people around the world go about their daily lives thinking about the fundamental realities that face everyone in drastically different ways. To help shed some light on these differences and how they apply to Western systemic thinking today, this paper provides an analysis of how Daoism can be viewed as a legitimate method of systems thinking to help Western observers better understand and appreciate how others seek solutions to the same types of problems that confront them. A summary of the research and salient findings are provided in the conclusion.
From the Paper
"From the Daoist's perspective, everyone and everything is equal and part of a larger whole; it is Daoism's emphasis on nature and the natural order that builds on the societal focus of Confucianism; further, Daoism's synthesis with Buddhism forms the basis of Zen (Daoism, 2005). It would, of course, be inaccurate to say that everyone in the East thinks this way, but those who do subscribe to the natural systems of Daoism think in this mode (Fraser, Haber & Lawrence, 1986). Because China has been so closely associated with Confucian thought in the West, it is little wonder that there is so much confusion about what Daoism really means today; indeed, some scholars insist on viewing Chinese tradition "as a whole" rather than separating it into distinctively institutionalized traditions such as "Daoism" or "Confucianism" though (Woo, 2002)."
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Confucianism and Daoism, 2004.
This paper compares Confucianism and Daoism, both of which come from the Chinese religious traditions.
1,680 words (approx. 6.7 pages), 5 sources, MLA, $ 54.95
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Abstract
This paper explains that, while Confucianism and Daoism are considered by some to be very different, the teachings of one are relatively consistent with the teachings of the other; both of them indicate a reverence for Chinese ancestors and a striving for harmony with nature, although they often look at achieving this in slightly different ways. The author points out that Daoism, which is based on the teaching of Laozi is a way in which people can achieve personal enlightenment; whereas, Confucianism, which is based on the teachings of Kongzi, deals more specifically with education and ethics. The paper relates that the religions are not widely observed by people in countries where these teachings did not originate; however, individuals, even in the Western world, continue to be interested in them because of their simplicity, peacefulness, being one with nature, and completing accomplishments with the least amount of effort.
From the Paper
"Legend has it that Kongzi visited with Laozi and found his superior intellect to be very impressive. Laozi disappeared in his old age but he left behind the "Book of The Way of Virtue". It is believed that both creators of these religious traditions serve and assist the people of China and the planet as Archangels of the Universal Lightrays. Those who believe in Dao have focused themselves on nature and what type of insights can be taken from it. Those who follow Confucianism look at a rational and intellectual approach to issues and believe in strong education. It is believed that the reason that these two traditions have been able to coexist together for such a long time is because of the 'I Ching'. This has to do with the union and the cosmology of these traditions, which is believed to be included in both teachings and has a strong metaphysical aspect."
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Daoism, 2005.
A comparison of the differences between Daoism and Confucianism and Legalism and their effect on Chinese society.
1,125 words (approx. 4.5 pages), 5 sources, $ 44.95
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Abstract
This paper discusses Daoism, or Taoism, as manifested in China and contrasts it with the philosophies of Confucianism and Legalism. The paper shows ways in which they complement one another or borrow from one another and the ways in which they serve the broader social needs of government in maintaining the social order, including making recommendations for the type of government China should have.
From the Paper
"China has long been a country with competing philosophical systems coexisting, sometimes borrowing from one another, and for the most part serving the broader social needs of government and maintaining the social order. In China, three of the major philosophical strains were Daiosm (also called Taoism), Confucianism, and Legalism, the latter influential more on government through the ideas of Han Fei (DeBary, Chan, and Watson 122-123). Taoism is a Chinese doctrine that made up for the lack of attention given to religion by Confucius. Perfection is achieved by the mystic who is able to see the greater truth. Perfection means the loss of self in the trace state that allows conjunction between the individual and the universal. The one to which this perfection aspires is Tao, or the total spontaneity of all things."
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Confucianism and Daoism, 2005.
This paper compares the ideas of Confucianism and Daoism.
1,930 words (approx. 7.7 pages), 1 source, APA, $ 61.95
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Abstract
This paper explains that the ideas of Confucianism and Daoism seem contradictory at times, yet the two deal almost exclusively with man's place in the world: Daoists fear society because they believe individuals would not realize their place in the grander scheme of things, but Confucianism believes that man's place in this world is with others to interact with men and their surroundings. The author points out that these two thoughts have merged and dictated Chinese culture providing its followers with a secular guide to life. The paper relates that, like Confucians, Daoists believe in the harmony and balance of nature; the forces Ying and the Yang play a role in the changes in the world.
From the Paper
"Another idea contra to Confucian thought was the idea of knowledge. Confucius stressed the idea of studying the great libraries of thought to acquire a knowledge that would aid in the betterment of themselves and their fellow men. Confucius suggests that any man is capable of leadership, goodness, and most importantly knowledge. It is in an individual's merit and determination that he finds enlightenment. In contrast Daoism speaks of "the way" in a much loftier sense, "the Tao is one and indivisible, knowledge of it cannot be gained piecemeal, bit by bit. It is not a science; it cannot be the object of a cumulative learning process[...] ultimately the Tao will be known, if at all, as an experience of oneness in which the knower becomes the Tao, not through a transformation". There in lies a sharp contrast in the ideas and schools of learning with tao representing an ultimate understanding of the universe and its workings."
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Self-hood in Daoism and Buddhism, 2008.
An analysis of the sense of self in Daoism and Buddhism and how that compares to the sense of self in Western cultures.
1,448 words (approx. 5.8 pages), 4 sources, MLA, $ 48.95
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Abstract
This paper examines the Asian, Chinese or Buddhist personality in contrast with an allegedly consistent Western sense of self or pattern of socialization. The paper looks at the similarities and differences in Western and Eastern conceptions of the self and socialization, while it specifically refers to Daoism and Buddhism. The paper concludes by addressing whether there is a Daoist or Buddhist sense of self.
From the Paper
"If Daoism and Buddhism in Chinese society have both encouraged self-regulation and placing the self within the group or the cosmological environment, in the West, there has been a progression towards self-expression and self-direction away from past restraints in obligations to others or a surrounding system. All of these ideas are fascinating to think through but, as Douglas Allen argued in assessing various perspectives in Asian and Western concepts of self and their influences, the personality is not one thing. (1997 140) What Allen criticized as a monolithic notion of the personality or self, anywhere in the world has given way to awareness of how the self is exercised or presented in different settings. For instance, whatever may be argued of the Daoist, Buddhist or Christian or secular Western self needs to be more evaluated in terms of the particular setting. Socialization and different social settings stand to tell us a great deal of a changing, adaptable self, East and West, which adjusts to particular situations."
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Zen (Chan) Buddhism & Daoism (Taoism), 2006.
A comparison between the philosophy of Zen (Chan) Buddhism and Daoism (Taoism).
2,596 words (approx. 10.4 pages), 6 sources, MLA, $ 78.95
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Abstract
This paper takes a look at Zen (Chan) Buddhism and Daoism (Taoism). The paper reviews these respective philosophies and draws attention to the differences and similarities between the two. The paper further explores how Zen Buddhism differs from Taoism in the focus and trajectory of its emphasis on radical non-dualism.
Outline:
Introduction
Discussion: emptiness in Taoism and Zen Buddhism
Zen Buddhism, non-dualism and Satori
From the Paper
"However, while there are more similarities than dissimilarities in the foundational views of Taoism and Zen, yet there is a difference in emphasis. On the one hand, as can be seen in the first Taoist painting, the human figure still exists in nature and the world of opposites. Another aspect of Taoism is the theory of continual change and non - stasis. The opposites of the Yin and Yang remain as an important part of the ethos of Taoism. These opposites are completely and more radically denied in Zen Buddhism."
"Nevertheless it is equally important to realize that both philosophies are based on the basic principle that true reality cannot be grasped or 'pinned down' by human conceptuality and rational thought. The second Zen painting makes this point sharply clear in that there is only the circle - a symbol itself of the denial of opposites - depicted against a an essentially blank background which represents the true nature of reality. Here there is no reference at all to nature or man and the origin of the Origin is suggested in its obvious and non-dual entirety. "
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Confucianism, Daoism and Legalism, 2006.
A look at how Confucianism, Daoism and Legalism have influenced Chinese culture.
1,146 words (approx. 4.6 pages), 1 source, MLA, $ 39.95
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Abstract
This paper examines how the three most influential philosophies on Chinese culture, history and politics include Confucianism, Daoism and Legalism. It looks at how each of these political philosophies provide a different approach to leadership and citizenship as well as differing means of creating order in society. It also analyzes how each of these strains of thought also influenced ways of viewing human beings, human nature and government.
From the Paper
"The person who sparked the Confucian philosophy was in his lifetime unsuccessful in promoting his theories and ideals. The man known as Confucius was born in the sixth century BCE to a poor family. Faced with the prospect of self-education and self-reliance during turbulent times, Confucius strived to make order out of the chaos of feudalism. "With energy and utter selflessness, Confucius set about to bring order and peace to his age," (De Bary 16). Order and peace would become cornerstones of the Confucian philosophy. The underlying mechanism by which society could attain a state of order and peace was via the cultivation of virtue. Virtue is defined through moral actions and behavior and Confucian writings often refer to specific examples of virtuous behavior."
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Religious Dao and Philosophical Dao, 2008.
An examination of Daoism as both a philosophy and a theology.
730 words (approx. 2.9 pages), 1 source, APA, $ 26.95
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Abstract
This paper discusses the multifarious canon of Daoism, which is regarded from two distinctively different approaches, labeled for the needs of simplicity, religious Daoism and philosophical Daoism. While both are an extension of the same original texts, the "Daode Jing" and the "Zhuangzi", they are most essentially different in their purposes and the implementation of their ideas. The paper holds that religious Daoism has reconciled itself with philosophical Daoism by claiming its purpose as obediently following teachers and traditions. However, philosophical Daoism emphasizes natural spontaneity, freedom and egalitarianism, leading even to favor political anarchy. As a result, while Religious Dao tends to views itself as a complement to the philosophical doctrine, philosophical Dao rejects such a relationship. Instead, the paper concludes, there is a perception in the relativist worldview that religion, or any such social organization designed to pigeonhole the purposes of Dao's questions or parables, is in fact a subversion of its most important values.
From the Paper
"The ethical dimension which Smart discusses qualifies the underpinnings of philosophical Daoism's purpose as a divining structure for navigation of life. Though in these dimensions, this aspect is defined as applying to sets of rules, behavioral guidelines and moral imperatives, the nature of Daoism is such that this is not a directly applicable definition. At the very core of philosophical Daoism is a certain evasion of absolutes and an underlying notion that there is no immutable set of morals. Rather, philosophical Daoism provides a set of questions which must be asked and allegories which must be interpreted. This contributes to a certain monism in the execution of values, wherein a person's perspective is a primary governing force. The questions that form the basis of Daoism are intended to invoke a clarity in that perspective rather than to shape the perspective. This is to say that "Daoism has no 'constant dao.' However, it does have a common spirit. Dao-centered philosophical reflection engendered a distinctive ambivalence in advocacy -- manifested in their indirect, non-argumentative style, their use of poetry and parable." (Hansen, 1) There is, in this, an unchanging pragmatism, where individuals, circumstances and variables are equal players in decision making with the philosophical explorations prompted by the Dao."
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Taiji Shadow Boxing, 2003.
This paper discusses the basic ideas of Daoism as reflected in the physical practice of taiji shadow boxing.
1,500 words (approx. 6.0 pages), 8 sources, MLA, $ 49.95
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Abstract
This paper explains that, as a complementary philosophy to Confucianism, Daoism, which enriches in every way the spiritual and intellectual life of Chinese people, is reflected in the Chinese martial art of taiji shadow boxing. The author points out that taiji boxing, was invented by a Daoist called Zhang Sanfeng in the Ming dynasty on the Wudang Mountain; the name "taiji", which means "the supreme ultimate", itself suggests an essential concept of Daoist cosmology. The paper stresses that, if the forces of the western boxing are like a hard and straight oak tree, the movement of Taiji boxing is more like that of soft reed or bamboo, which knows how to move, how to yield, so it can survive a strong wind; whereas, the oak tree will probably be broken down. Many quotations from the writings of the founders of Daoism, Laozi and Zhuangzi. Symbol included.
Table of Contents
A Brief Introduction to Daoism
The Dao Reflected in the Taiji Boxing
The Name and the Diagram
The Value of Gentleness
The Non-Action
The Dialectics in Taiji Boxing
A Way of Getting Close to the Dao
From the Paper
"Knowing the power of softness, Taiji practitioners learn to yield to the opponent, become even in harmony with the attacker so as to use the strength of the attacker himself. The soft movement of Taiji will control the force not by resist to it but by swinging with it, leading the force to its extreme, transforming it to its natural opposite side again. You can see it clearer in the diagram. When there's a strong positive Yang power coming from one side, the natural way is not to confront it with another Yang force, instead, you guide the force by using the negative Yin force. In this way, there will be no more conflict, the inner harmony is regained. the "non-action" is another important element of Daoism."
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Reincarnation, 2006.
A comparative analysis of the beliefs of Daoism and Buddhism regarding the idea of reincarnation.
1,220 words (approx. 4.9 pages), 2 sources, MLA, $ 41.95
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Abstract
This paper examines how one dominant concept in Daoism and Buddhism is the belief in some form of reincarnation and how, the idea that life does not end when one dies, is an integral part of these religions and the culture of the Chinese people. It looks at how Daoism believes that by acting the Way, one could be immortal and happy through their lives. In contrast, it looks at how Buddhism believes that life is sorrowful and that by meditation and doing the practices, one could achieve Nirvana, where there is nothing to be reborn.
From the Paper
"The path to Dao is individual, it comes from within. Dao it self is the path. No one can define a path for the Daoist, because the "the Way is empty" as said in Chapter 4 of Daodejing, so it must come from the inner light. "Dao means way, but in the original and succeeding manuscripts no direct path is explored or expounded. Desire, ambition, fame, and selfishness are seen as complications. That idea is consistent with Buddhist teachings; it is the personal life of each individual that gives Daoism its special form". It is able to bring a person to perfect happiness through the Dao, which can become difficult when it is being explained by words because Daoism do not believe in language."
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Concept of Buddha Nature, 2005.
A discussion of Buddhism, Daoism and another Chinese religion in Asia.
1,125 words (approx. 4.5 pages), 3 sources, $ 44.95
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Abstract
This paper discusses the Confucian concept of human nature versus the concept of Buddha-nature. The paper begins by discussing Confucian and Buddhist ideas in combination in Asia and the way that the views differ individually. The paper speaks of an effort to distinguish one tradition from another and to suggest a Chinese religion other than Buddhism or Daoism.
From the Paper
"The Confucian Concept of Human Nature vs. The Concept of 'Buddha-nature'. Introduction One can find Confucian and Buddhist ideas in combination in Asia, though people state they are Buddhists, for instance. As in any civilization, beliefs and the origins of concepts become fused, are known in combination, or otherwise as something other than their original intention. Y.P Mei noted now Buddhist teachings had gone against the Chinese outlook for some centuries, and through a millennium that began in 100 AD, "Confucianism was overshadowed by Taoism and, fundamentally, by Buddhism. (p. 161) Neo-Confucianism of the Sung and Ming dynasties involved separating Chinese from Buddhist beliefs, but this could not bring a clean distinction."
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Buddhism during the Period of Division, 2003.
This essay is based on the rise and appeal of Buddhism in China while Confucianism and Daoism already existed during the Period of Division (220 - 589 A.D).
2,001 words (approx. 8.0 pages), 2 sources, MLA, $ 63.95
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Abstract
This paper examines the appeal of Buddhism in the historical context of the Period of Division. It explains that Buddhism's rise was answering the needs and desires of both the people and the rulers, especially foreign rulers, in a period of instability and in competition with the past dominated by Confucianism and organized Daoism. There is also the dialectic between its new content as a foreign religion and its sinicization, as both can account for its success in China.
From the Paper
"The Period of Division in Chinese history spreads between 220 and 589 A.D. The period is marked by wars, successions of small kingdoms, and great political instability and misery for the people. It is also the period of nomadic invasions. Buddhism exerted a great appeal to the Chinese during this period, became dominant at least in the north, and firmly established itself alongside Confucianism and Daoism as the main religions or schools of thought in China. What are the reasons behind its popularity during this period?"
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