東華大學圖書館 |

語系: 繁體中文

說明(常見問題)

回圖書館首頁

手機版館藏查詢

登入

回首頁

切換: 標籤 | MARC模式 | ISBD

The first Taoist pantheon: T'ao Hung...

Ma, Xiao-hong.

FindBook

Google Book

Amazon

博客來

The first Taoist pantheon: T'ao Hung-ching (456-536 CE) and his "Chen-ling-wei-yeh-t'u".

紀錄類型:	書目-語言資料,印刷品 : Monograph/item
正題名/作者:	The first Taoist pantheon: T'ao Hung-ching (456-536 CE) and his "Chen-ling-wei-yeh-t'u"./
作者:	Ma, Xiao-hong.
面頁冊數:	459 p.
附註:	Chair: John Raines.
Contained By:	Dissertation Abstracts International59-06A.
標題:	Education, History of. -
電子資源:	http://pqdd.sinica.edu.tw/twdaoapp/servlet/advanced?query=9838507
ISBN:	0591922061

The first Taoist pantheon: T'ao Hung-ching (456-536 CE) and his "Chen-ling-wei-yeh-t'u".
Ma, Xiao-hong.

The first Taoist pantheon: T'ao Hung-ching (456-536 CE) and his "Chen-ling-wei-yeh-t'u". - 459 p.

Chair: John Raines.

Thesis (Ph.D.)--Temple University, 1998.

The first Taoist pantheon, Chen-ling-wei-yeh-t'u (Table of the Hierarchy of the Real Transcendents), was composed by Tao Hung-ching, a famous Taoist scholar and master in the fifth century. T'ao's literary erudition, his knowledge of early Taoist tradition, and his interest in other traditions makes his composition of the pantheon tremendously meaningful for the growth of Taoist religion. The pantheon contains seven ranks on which over six hundred deities were distributed. The investigation of the structure of the pantheon and the origins of major divine beings shows that the Taoist ideas of divinity were mostly a continuation of ancient Chinese spirit cults and religious ideas, namely, ancient worship of heavenly beings, ideas of immortality, and belief in the postmortem life. Furthermore, Taoist theology found in the pantheon also derived from the ancient mythological narratives and the traditional ideas of cosmology and cosmogony. A certain kind of Chinese mythological euhemerism gave rise to the major divine beings and became the basic source for the Taoist divinities. Moreover, various ancient Chinese cosmologies are clearly related to the basic structure of the pantheon. The origin of the major deities in the pantheon shows that the spirit cults in Han times, which were transmitted by the traditions of Fang-shih (Magicians) and Wu (Shamans), entered into the mainstream of Taoist cults of divinity. The investigation of the social context of the pantheon and the social roles of the divine figures shows that it was the social upheavals and the Buddhist challenge during the second and fourth century that promoted the configuration of Taoist religion and its divine world. The composition of the pantheon suggests that the Taoist tradition can be traced back to a time even before Lao Tzu's teachings. In this sense, Taoism represents a continuation of the pre-Han Chinese intellectual and religious heritage in general.

ISBN: 0591922061Subjects--Topical Terms:

599244
Education, History of.

The first Taoist pantheon: T'ao Hung-ching (456-536 CE) and his "Chen-ling-wei-yeh-t'u".
LDR:02865nam 2200301 a 45 001 930555
005 20110429
008 110429s1998 eng d
020 $a 0591922061
035 $a (UnM)AAI9838507
035 $a AAI9838507
040 $a UnM $c UnM
100 1 $a Ma, Xiao-hong. $3 1254114
245 1 0 $a The first Taoist pantheon: T'ao Hung-ching (456-536 CE) and his "Chen-ling-wei-yeh-t'u".
300 $a 459 p.
500 $a Chair: John Raines.
500 $a Source: Dissertation Abstracts International, Volume: 59-06, Section: A, page: 1968.
502 $a Thesis (Ph.D.)--Temple University, 1998.
520 $a The first Taoist pantheon, Chen-ling-wei-yeh-t'u (Table of the Hierarchy of the Real Transcendents), was composed by Tao Hung-ching, a famous Taoist scholar and master in the fifth century. T'ao's literary erudition, his knowledge of early Taoist tradition, and his interest in other traditions makes his composition of the pantheon tremendously meaningful for the growth of Taoist religion. The pantheon contains seven ranks on which over six hundred deities were distributed. The investigation of the structure of the pantheon and the origins of major divine beings shows that the Taoist ideas of divinity were mostly a continuation of ancient Chinese spirit cults and religious ideas, namely, ancient worship of heavenly beings, ideas of immortality, and belief in the postmortem life. Furthermore, Taoist theology found in the pantheon also derived from the ancient mythological narratives and the traditional ideas of cosmology and cosmogony. A certain kind of Chinese mythological euhemerism gave rise to the major divine beings and became the basic source for the Taoist divinities. Moreover, various ancient Chinese cosmologies are clearly related to the basic structure of the pantheon. The origin of the major deities in the pantheon shows that the spirit cults in Han times, which were transmitted by the traditions of Fang-shih (Magicians) and Wu (Shamans), entered into the mainstream of Taoist cults of divinity. The investigation of the social context of the pantheon and the social roles of the divine figures shows that it was the social upheavals and the Buddhist challenge during the second and fourth century that promoted the configuration of Taoist religion and its divine world. The composition of the pantheon suggests that the Taoist tradition can be traced back to a time even before Lao Tzu's teachings. In this sense, Taoism represents a continuation of the pre-Han Chinese intellectual and religious heritage in general.
590 $a School code: 0225.
650 4 $a Education, History of. $3 599244
650 4 $a Education, Religious. $3 1017705
650 4 $a History, Asia, Australia and Oceania. $3 626624
650 4 $a Theology. $3 516533
690 $a 0332
690 $a 0469
690 $a 0520
690 $a 0527
710 2 0 $a Temple University. $3 959342
773 0 $t Dissertation Abstracts International $g 59-06A.
790 $a 0225
790 1 0 $a Raines, John, $e advisor
791 $a Ph.D.
792 $a 1998
856 4 0 $u http://pqdd.sinica.edu.tw/twdaoapp/servlet/advanced?query=9838507