How can Daoism, China's indigenous religion, give us the aesthetic, ethical, political, and spiritual tools to address the root causes of our ecological crisis and construct a sustainable future? In China's Green Religion, James Miller shows how Daoism orients individuals toward a holistic understanding of religion and nature. Explicitly connecting human flourishing to the thriving of nature, Daoism fosters a "green" subjectivity and agency that transforms what it means to live a flourishing life on earth. Through a groundbreaking reconstruction of Daoist philosophy and religion, Miller argues for four key, green insights: a vision of nature as a subjective power that informs human life; an anthropological idea of the porous body based on a sense of qi flowing through landscapes and human beings; a tradition of knowing founded on the experience of transformative power in specific landscapes and topographies; and an aesthetic and moral sensibility based on an affective sensitivity to how the world pervades the body and the body pervades the world. Environmentalists struggle to raise consciousness for their cause, Miller argues, because their activism relies on a quasi-Christian concept of "saving the earth." Instead, environmentalists should integrate nature and culture more seamlessly, cultivating through a contemporary intellectual vocabulary a compelling vision of how the earth materially and spiritually supports human flourishing.
In China, in the first centuries of the Common Era, prognostication was a widely used tool of political decision making, of cultural and ideological expression and, increasingly, also of popular resistance. The Scripture on Great Peace originated in this environment. It contains warnings of a universal cataclysm and suggests a radical social and religious reorientation as means of salvation. Thereby, it connects insights and ideas of the empire's academic establishment to experiences and concerns of the population at large. It belongs to the earliest textual sources for Daoism, that is, for China's indigenous religion that took shape when the imperial government and with it the empire fell apart in the second century CE. The present volume documents the Scripture's doctrinal and stylistic diversity. The selected materials stem from different parts of the long text. Some focus on eschatological scenarios, others, in contrast, on utopian hopes for the reform of humankind and its future under the auspices of "Great Peace". Still others design schemes for personal immortality. In this study, these materials are translated into a Western language for the first time. The translations are accompanied by extensive explanatory annotations.
This comprehensive volume surveys an important but neglected period of Chinese intellectual history: Xuanxue (Neo-Daoism). It provides a holistic approach to the philosophical and religious traits of this movement via the concepts of non-being, being, and oneness. Thinkers and texts on the periphery of Xuanxue are also examined to show readers that Xuanxue did not arise in a vacuum but is the result of a long and continuous evolution of ideas from pre-Qin Daoism. The 25 chapters of this work survey the major philosophical figures and arguments of Xuanxue, a movement from the Wei-Jin dynastic period (220-420 CE) of early-medieval China. It also examines texts and figures from the late-Han dynasty whose influence on Xuanxue has yet to be made explicitly clear. In order to fully capture the multifaceted nature of this movement, the contributors brilliantly highlight its more socially-oriented characteristics. Overall, this volume presents an unrivaled picture of this exciting period. It details a portrait of intellectual and cultural vitality that rivals, if not surpasses, what was achieved during the Warring States period. Readers of the Yijing, Daodejing, and Zhuangzi will feel right at home with the themes and arguments presented herein, while students and those coming to Xuanxue for the first time will acquire a wealth of knowledge.
This highly original work introduces the ideas and arguments of the ancient Chinese philosophies of Confucianism and Daoism to some of the most intractable social issues of modern American life, including abortion, gay marriage, and assisted suicide. Introduces the precepts of ancient Chinese philosophers to issues they could not have anticipated Relates Daoist and Confucian ideas to problems across the arc of modern human life, from birth to death Provides general readers with a fascinating introduction to Chinese philosophy, and its continued relevance Offers a fresh perspective on highly controversial American debates, including abortion, stem cell research, and assisted suicide
Proposes an “intra-cultural philosophy” based on John Dewey’s “cultural turn” and promotes Daoist thought as a resource that can help to reconstruct outmoded assumptions that continue to shape how we currently think. In this timely and original work, Dewey’s late-period “cultural turn” is recovered and “intra-cultural philosophy” proposed as its next logical step—a step beyond what is commonly known as comparative philosophy. The first of two volumes, John Dewey and Daoist Thought argues that early Chinese thought is poised to join forces with Dewey in meeting our most urgent cultural needs: namely, helping us to correct our outdated Greek-medieval assumptions, especially where these result in pre-Darwinian inferences about the world. Relying on the latest research in both Chinese and American philosophies, Jim Behuniak establishes “specific philosophical relationships” between Dewey’s ideas and early Daoist thought, suggesting how, together, they can assist us in getting our thinking “back in gear” with the world as it is currently known through the biological, physical, and cognitive sciences. Topics covered include the organization of organic form, teleology, cosmology, knowledge, the body, and technology—thus engaging Dewey with themes generally associated with Daoist thought. Volume one works to establish “Chinese natural philosophy” as an empirical framework in which to consider cultural-level phenomena in volume two. “Moving beyond the limits of comparative philosophy, Behuniak’s intra-cultural approach refuses to separate past and present or to separate various philosophical traditions into self-enclosed compartments. Such an approach has been a long time coming. Like a good Platonic dialogue, these volumes place important traditions into conversations that enhance thinking about today’s issues. In terms of depth and thoroughness, the scope of learning in both American and Chinese philosophies is breathtaking.” — Raymond Boisvert, Professor Emeritus of Philosophy, Siena College
This first Western-language translation of one of the great books of the Daoist religious tradition, the Taiping jing, or “Scripture on Great Peace,” documents early Chinese medieval thought and lays the groundwork for a more complete understanding of Daoism’s origins. Barbara Hendrischke, a leading expert on the Taiping jing in the West, has spent twenty-five years on this magisterial translation, which includes notes that contextualize the scripture’s political and religious significance. Virtually unknown to scholars until the 1970s, the Taiping jing raises the hope for salvation in a practical manner by instructing men and women how to appease heaven and satisfy earth and thereby reverse the fate that thousands of years of human wrongdoing has brought about. The scripture stems from the beginnings of the Daoist religious movement, when ideas contained in the ancient Laozi were spread with missionary fervor among the population at large. The Taiping jing demonstrates how early Chinese medieval thought arose from the breakdown of the old imperial order and replaced it with a vision of a new, more diverse and fair society that would integrate outsiders—in particular women and people of a non-Chinese background.
Science is factReligion is faithMagic is perceptionKnow these boundaries to discover what lies beyond.What is the Tao? Don't ask. The Tao cannot be described, yet a person will express it simply by being alive. It is possible to list definitions from the dictionary, from various documents. Each definition: a set of words, echoes of reality. A common mistake is to think of the Tao as a state of mind, hence it can be touched through words. Tao is a state of existence and nonexistence, it's mental, spiritual, and physical states all blending together. Living to Tao will never be summarized in the mathematics of word play. Poetry, philosophy, literature all offer only helpful guidance but never the actual Tao. A simple analogy would be swimming under the water. It's possible to read about snorkeling or diving, but until diving under the water, feeling the pressure, experience seeing undersea life, having lungs squeeze outside-in yet feeling inside-out from pushing down as deeply as you can dive, only to resurface to feel a sudden gasp of wet air... all in 60 seconds of a run on sentence: it's an idea approximated by a reader but only grasped by the experiencer. When this last line was read by a friend of mine, she said: but when you snorkel the pressure doesnt feel like that. Surprised, I asked her if she ever dove to about 25 feet while snorkeling, she said no, at which moment we both realized how personal the experience becomes due to differences in the path taken. This example touches why discovering the Tao is a personal living experience.Why learn the Tao? Knowing of the Tao technically should not change anything. But it does, it's the same difference as: knowing yourself really shouldn't change who you are. Yet it does. It's the difference between, being yourself or the reflection in the mirror. When the answer is we are both, more and less..... The Tao is every contradiction, every truth and each of the standard circular Yoda Yoga mystical answer...leaving us with holding flowing water in a single hand. Try to grasp it, and its gone, yet our hands are wet. So accept the fact, we are each a contradiction, this is the truth being described when these mystical answers are bantered about: using one impossible statement to prove another impossible statement. The key for writing and reading this document comes down to a single reason: Words are never about the Tao, words are always about us. Sometimes to understand ourselves, we need to write aloud a personal truth as its human nature and hence the Tao to do so. The point becomes this: the Tao, itself isn't a path -- the path is living. Being human, living includes the experience of expression and introspection through words and speaking out. This is about discovering personal truth and how to flow with oneself. Yet learning is always a process of sharing. Reflections in this document become one possible outline out of many to help myself be... myself, while giving others a chance to comment and add their own personal style to the overall document. This then becomes a circular process between, author, reader and everyone involved to help define and discover a personal Tao.So....Move, tumble, stumble, spin poetry, swirl, dance: all this is about the Tao and us.
