List of Illustrations*
Acknowledgments
A Note to the Reader
Introduction
1. Truth and Subjectivation
East–West Differentiation
The Chinese Self
The Daoist Self
2. Truth and Knowledge
Truth, Knowledge, and Propositions
Propositions in Chinese Thought
Truth and Divination in China and the West
The Pursuit of Truth in Early Daoism
3. The Concept of Zhen (真): True and Real
The True Self
Cosmologies of Substance
Early Daoist Discourses on Truth
Later Daoist Discourses on Truth
True Writings and True Writs
Translation Conventions
4. Liturgical Symbols and Images
The Ritual Event
The Ritual Walk
The Absent Way and Daoist Temporality
Ritual Images
Ritual Symbols
The Romantic Concept of the Symbol
Real Images
Inwardness
Visualization
External Images
5. Unity and Identity
Unity and Diversity in the One God
The “One-Source Paradigm”
The History of Taiyi
The History of Puhua Tianzun
The Iconography of Puhua Tianzun: Ti and Yong Forms
Entering the Way through Sincerity
Being One with the God
Ontology of Images
6. Sincerity and Ascent to Heaven
The Ascent to Heaven in Present-Day Daoist Ritual
Submitting the Petition in the History of Daoism
Modern Versions of Submitting the Petition
The “Mode of Sincerity”
The Social Identity of a Daoist Priest
Outer and Inner Registers
External Representations of the Gods of the Registers
Being and Appearance
Closing Remarks
Notes
Bibliography
Index
* Illustrations
Figures
1. Chart of Cultivating True Being (Xiuzhen tu)
2. True Writ of the Center
3. The magic square and the arrangement of the Eight Trigrams according to the Writing of the Luo River (Luoshu)
4. The Guideline of Returning to the Altar (Huitan gang)
5. Diagram of Chen Rongsheng’s sacred area for the jiao liturgy
6. Diagram of the journey to Heaven
7. Puhua tianzun riding on a nine-headed phoenix
8. Puhua tianzun as the Thunder Ancestor (Leizu)
9. Summoning the Nine Numinous and the Three Essential Spirits from the body
10. Chen Rongsheng impersonating Jiuku tianzun in the rite of Universal Salvation in Jiayi, Taiwan
11. Zeng Chunshou and Lai Longfei performing the Announcement of the Jade Altar in Hunei, Taiwan
12. The journey to heaven performed by Chen Rongsheng in Jiali, Taiwan
13. Diagrams of the journey to heaven
14. Liang Huaying performing a journey to heaven in Cangnan, Zhejiang
15. The journey to heaven in Daozang biyao
16. Register of the Generals of the Three Primes (Sanyuan jiangjun) from Taishang sanwu zhengyi mengwei lu
Plates
1. The Great One (Taiyi)
2. Jiuku tianzun in a hanging scroll by a painter from Quanzhou, Fujian
3. Puhua tianzun in a hanging scroll by a painter from Quanzhou, Fujian
4. Puhua tianzun emerging as the Lord of the Nine Heavens Transforming All (Jiutian puhua jun)
5. Puhua tianzun at the center of the Thunder Department (Leibu)
6. Numinous Official Wang (Wang Lingguan)
7. “The Way is entered through sincerity.”
8. The journey to heaven performed by Lai Longfei in Hunei, Taiwan
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0 有用 Gincredible 2020-10-10 20:00:32
73 补标记,写道教的ontology(有吗)的论文的时候看过intro conclusion 第一和倒数第二章
0 有用 Agilulfo 2020-08-12 01:10:46
感谢这书让我的道教史过关了
0 有用 gingababa.saru 2021-06-05 21:18:37
有讀過的友鄰來聊聊這本書嗎~有點想寫個小書評(^_^)v
0 有用 L 2021-05-02 20:25:51
用存在主义哲学来对话道教,只能说是双份头大。不得不承认没太懂这个paradox是啥。是一个不可言说/不存在的ontology(道/nothingness)作为以气生发出来的所有现象的来源?道即是真(true and real),而修得真身的过程是向真的回归/对真的mimesis(真的时间性, returning to a state of timelessness),所以似乎这个paradox的核... 用存在主义哲学来对话道教,只能说是双份头大。不得不承认没太懂这个paradox是啥。是一个不可言说/不存在的ontology(道/nothingness)作为以气生发出来的所有现象的来源?道即是真(true and real),而修得真身的过程是向真的回归/对真的mimesis(真的时间性, returning to a state of timelessness),所以似乎这个paradox的核心在于整个系统的self referentiality。道教仪式中的symbols也因此都是signs that refer only to themselves, "they become what they mean." 啊好怕自己一知半解写成不喜欢的那种文章啊...... (展开)
0 有用 老吴 2020-04-15 12:58:09
late style