Person and Culture in the Taoist Tradition
1992; Maney Publishing; Volume: 20; Issue: 1 Linguagem: Inglês
10.1179/073776992805307647
ISSN2050-8999
Autores Tópico(s)Religious Studies and Spiritual Practices
ResumoSpecialists in study of Chinese religion have spilled much ink over issue of what is. To some, it is simply a convenient rubric for discussing common concepts in Laotzu, Chuang-tzu, and related literature. In H. G. Creel's more restrictive usage, true Taoism is represented only by those pure elements of speculative philosophy found in Chuang-tzu alone.i To some more recent scholars, such as Michel Strickmann, term properly refers to socially definable religious tradition that had common roots in second-century movement established by Chang Tao-ling.ii In last decade or two, as an increasing number of Western scholars have devoted themselves to Taoist research, several have also turned their attention to definitional question of what, precisely, is.iii I shall forego temptation to catalogue results here, but what seems to emerge from deliberations of many specialists is a general consensus that is (or at least once was) a single, if highly diverse, cultural system. What, then, are we to make of time-honored chestnut that there were actually two Taoisms -the ancient philosophical school represented by Lao-tzu and Chuang-tzu, and a later religious tradition, which may or may not have had much in common with former? Virtually every student of Chinee thought or religion has been acquainted with notion that that distinction of tao-chia from tao-chiao is one that the Chinese make themselves. In formulation of Fung Yu-lan, for instance:
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