The "I Ching," or Book of Changes, a common source for both Confucianist and Taoist philosophy, is one of the first efforts of the human mind to place itself within the universe. It has exerted a living influence in China for 3,000 years, and interest in it has been rapidly spreading in the West.

The notion of qi/gi ( ) is one of the most pervasive notions found within the various areas of the East Asian intellectual and cultural traditions. While the pervasiveness of the notion provides us with an opportunity to observe the commonalities amongst the East Asian intellectual and cultural traditions, it also allows us to observe the differences. This book focuses more on understanding the different meanings and logics that the notion of qi/gi has acquired within the East Asian traditions for the purpose of understanding the diversity of these traditions. This volume begins to fulfill this task by inquiring into how the notion was understood by traditional Korean philosophers, in addition to investigating how the notion was understood by traditional Chinese philosophers.

This book explains a distinctive pluralist account of truth, jointly-rooted perspectivism ('JRP' for short). This explanation unifies various representative while philosophically interesting truth-concern approaches in early Chinese philosophy on the basis of people's pre-theoretic "way-things-are-capturing" understanding of truth. It explains how JRP provides effective interpretative resources to identify and explain one unifying line that runs through those distinct truth-concern approaches and how they can thus talk with and complement each other and contribute to the contemporary study of the issue of truth. In so doing, the book also engages with some distinct treatments in the modern study of Chinese philosophy. Through testing its explanatory power in effectively interpreting those representative truth-concern approaches in the Yi-Jing philosophy, Gongsun Long's philosophy, Later Mohist philosophy, classical Confucianism and classical Daoism, JRP is also further justified and strengthened. Mou defends JRP as an original unifying pluralist account in the context of cross-tradition philosophical engagement, which can also effectively engage with other accounts of truth (including other types of pluralist accounts) in contemporary philosophy. The purpose of this book is dual: (1) it is to enhance our understanding and treatment of the truth concern as one strategic foundation of various movements of thought in classical Chinese philosophy that are intended to capture "how things are"; (2) on the other hand, it is to explore how the relevant resources in Chinese philosophy can contribute to the contemporary exploration of the philosophical issue of truth in philosophically interesting and engaging way.

The Dao of Translation sets up an East-West dialogue on the nature of language and translation, and specifically on the "unknown forces" that shape the act of translation. To that end it mobilizes two radically different readings of the Daodejing (formerly romanized as the Tao Te Ching): the traditional "mystical" reading according to which the Dao is a mysterious force that cannot be known, and a more recent reading put forward by Sinologists Roger T. Ames and David L. Hall, to the effect that the Dao is simply the way things happen. Key to Ames and Hall's reading is that what makes the Dao seem both powerful and mysterious is that it channels habit into action-or what the author calls social ecologies, or icoses. The author puts Daoism (and ancient Confucianism) into dialogue with nineteenth-century Western theorists of the sign, Charles Sanders Peirce and Ferdinand de Saussure (and their followers), in order to develop an "icotic" understanding of the tensions between habit and surprise in the activity of translating. The Dao of Translation will interest linguists and translation scholars. This book will also engage researchers of ancient Chinese philosophy and provide Western scholars with a thought-provoking cross-examination of Eastern and Western perspectives.

Like an ancient river, Daoist traditions introduced from China once flowed powerfully through the Japanese religious landscape, forever altering its topography and ecology. Daoism's presence in Japan still may be discerned in its abiding influence on astrology, divination, festivals, literature, politics, and popular culture, not to mention Buddhism and Shinto. Despite this legacy, few English-language studies of Daoism's influence on Japanese religious culture have been published. Daoism in Japan provides an exploration of the particular pathways by which Daoist traditions entered Japan from continental East Asia. After addressing basic issues in both Daoist Studies and the study of Japanese religions, including the problems of defining 'Daoism' and 'Japanese,' the book looks at the influence of Daoism on ancient, medieval and modern Japan in turn. To do so, the volume is arranged both chronologically and topically, according to the following three broad divisions: "Arrivals" (c. 5th-8th centuries CE), "Assimilations" (794-1868), and "Apparitions" (1600s-present). The book demonstrates how Chinese influence on Japanese religious culture ironically proved to be crucial in establishing traditions that usually are seen as authentically, even quintessentially, Japanese. Touching on multiple facets of Japanese cultural history and religious traditions, this book is a fascinating contribution for students and scholars of Japanese Culture, History and Religions, as well as Daoist Studies.

The classical Triad of the Chinese tradition is Heaven-Man-Earth. Rene Guenon places this ternary in the context of universal metaphysics by identifying Heaven with Essence and Earth with Substance, the mediator between them being Man, whose cosmic function is to embody spirit (Heaven) while simultaneously spiritualizing matter (Earth). Exploring Chinese cosmology further, Guenon sheds light on such archetypal polarities as Heaven and Earth, Yin and Yang, Solve et Coagula, Celestial and Terrestrial Numbers, the Square and the Compass, the Double Spiral, and the Being and the Environment, while pointing to their synthetic unity in terms of ternaries, such as the Three Worlds, Triple Time, Spiritus, Anima, and Corpus, Sulfur, Mercury and Salt, and God, Man, and Nature. Perhaps more completely than in any other work, Guenon demonstrates in The Great Triad how any integral tradition is both a mirror reflecting universal themes found in all other intact traditions and an entire conceptual cosmos unto itself, unique and incomparable.

In ancient China, a revered Taoist sage named Zhuangzi told many parables. In Existential Psychology and the Way of the Tao, a selection of these parables will be featured. Following each parable, an eminent existential psychologist will share a personal and scholarly reflection on the meaning and relevance of the parable for psychotherapy and contemporary life. The major tenets of Zhuangzi's philosophy are featured. Taoist concepts of emptiness, stillness, Wu Wei (i.e. intentional non-intentionality), epistemology, dreams and the nature of reality, character building in the midst of pain, meaning and the centrality of relationships, authenticity, self-care, the freedom that can come from one's willingness to confront death, spiritual freedom, and gradations of therapeutic care are topics highlighted in this book.

Clarity. Health. Peace of mind. These are the goals of The Way of Tea. In this book, readers will learn more about all aspects of tea--from the practical to the spiritual--and how they can implement the accompanying ancient traditions into their modern life. With The Way of Tea, you'll start by tapping into the wisdom and insights of the Chinese tea masters, learn more about the distinct practices of the chanoyu ("tea ceremony"), and delve into the healthful and holistic benefits of drinking tea. With its antioxidants, polyphenols and amino acids, tea reduces the risk of cancer and heart disease, lowers blood pressure, relieves stress, can help prevent diabetes and eye disease, and improve dental health. Readers will also gain an appreciation for the meditative properties of tea and tea rituals. By engaging with and incorporating these mindfulness practices, you can journey down a path leading to calm and quietude, marked by a greater self-awareness and presence of mind. This new edition includes: An in-depth look at the health benefits of tea A brewing guide for beginners detailing the simple "leaves in a bowl" method Step-by-step introductions to the Bowl and Teapot tea ceremonies 48 pages of color photos, prints, and paintings from the author's extensive collection With the help of this book, you will develop a new appreciation for this soothing beverage as a means to both physical and spiritual wellness.

The present geopolitical rise of India and China evokes much interest in the comparative study of these two ancient Asian cultures. There are various studies comparing Western and Indian philosophies and religions, and there are similar works comparing Chinese and Western philosophy and religion. However, so far there is no systemic comparative study of Chinese and Indian philosophies and religions. Therefore there is a need to fill this gap. As such, Brahman and Dao: Comparative Studies of Indian and Chinese Philosophy and Religion is a pioneering volume in that it highlights possible bridges between these two great cultures and complex systems of thought, with seventeen chapters on various Indo-Chinese comparative topics. The book focuses on four themes: metaphysics and soteriology; ethics; body, health and spirituality; and language and culture.

The Fengdao kejie or "Rules and Precepts for Worshiping the Dao" dates from the early seventh century and is a key text of medieval Daoist priesthood and monasticism, which was first formally organized in the sixth century. Compiled to serve the needs of both monastic practitioners and priests in training it describes the fundamental rules, organizational principles, and concrete establishments of Daoist institutions. Speaking in their own voices and presenting the ideal Daoist life of their time, priests and recluses come to life in this fascinating ancient document. Livia Kohn here offers the first complete annotated translation of the Fengdao kejie. She begins with three introductory chapters that outline the development of Daoist organizations and institutions, discuss the date and compilation of the work, and present key issues of terminology and worldview. The text itself contains eighteen sections that address the importance of karma and retribution, the creation of buildings, sacred statues, and scriptures, the design of sacred utensils and ritual clothing, the organization and structure of the ordination hierarchy, as well as a number of essential rituals, from the recitation of the scriptures to the daily devotions and the ordination ceremony. The Daoist Monastic Manual offers a clear and vibrant description of the lifestyle and organizational structures of medieval Daoism, rooting the religion in the concrete reality of daily activities.

Much as the modern Western world is concerned with diets, health, and anti-aging remedies, many early medieval Chinese Daoists also actively sought to improve their health and increase their longevity through specialized ascetic dietary practices. Focusing on a fifth-century manual of herbal-based, immortality-oriented recipes-the Lingbao Wufuxu (The Preface to the Five Lingbao Talismans of Numinous Treasure)-Shawn Arthur investigates the diets, their ingredients, and their expected range of natural and supernatural benefits. Analyzing the ways that early Daoists systematically synthesized religion, Chinese medicine, and cosmological correlative logic, this study offers new understandings of important Daoist ideas regarding the body's composition and mutability, health and disease, grain avoidance (bigu) diets, the parasitic Three Worms, interacting with the spirit realm, and immortality. This work also employs a range of cross-disciplinary scientific and medical research to analyze the healing properties of Daoist self-cultivation diets and to consider some natural explanations for better understanding Daoist asceticism and its underlying world view.

The Dao of Translation sets up an East-West dialogue on the nature of language and translation, and specifically on the "unknown forces" that shape the act of translation. To that end it mobilizes two radically different readings of the Daodejing (formerly romanized as the Tao Te Ching): the traditional "mystical" reading according to which the Dao is a mysterious force that cannot be known, and a more recent reading put forward by Sinologists Roger T. Ames and David L. Hall, to the effect that the Dao is simply the way things happen. Key to Ames and Hall's reading is that what makes the Dao seem both powerful and mysterious is that it channels habit into action-or what the author calls social ecologies, or icoses. The author puts Daoism (and ancient Confucianism) into dialogue with nineteenth-century Western theorists of the sign, Charles Sanders Peirce and Ferdinand de Saussure (and their followers), in order to develop an "icotic" understanding of the tensions between habit and surprise in the activity of translating. The Dao of Translation will interest linguists and translation scholars. This book will also engage researchers of ancient Chinese philosophy and provide Western scholars with a thought-provoking cross-examination of Eastern and Western perspectives.

Like an ancient river, Daoist traditions introduced from China once flowed powerfully through the Japanese religious landscape, forever altering its topography and ecology. Daoism's presence in Japan still may be discerned in its abiding influence on astrology, divination, festivals, literature, politics, and popular culture, not to mention Buddhism and Shinto. Despite this legacy, few English-language studies of Daoism's influence on Japanese religious culture have been published. Daoism in Japan provides an exploration of the particular pathways by which Daoist traditions entered Japan from continental East Asia. After addressing basic issues in both Daoist Studies and the study of Japanese religions, including the problems of defining 'Daoism' and 'Japanese,' the book looks at the influence of Daoism on ancient, medieval and modern Japan in turn. To do so, the volume is arranged both chronologically and topically, according to the following three broad divisions: "Arrivals" (c. 5th-8th centuries CE), "Assimilations" (794-1868), and "Apparitions" (1600s-present). The book demonstrates how Chinese influence on Japanese religious culture ironically proved to be crucial in establishing traditions that usually are seen as authentically, even quintessentially, Japanese. Touching on multiple facets of Japanese cultural history and religious traditions, this book is a fascinating contribution for students and scholars of Japanese Culture, History and Religions, as well as Daoist Studies.

Taoism, the set of philosophical teachings and religious practices rooted in the understanding of the Chinese character Tao, or "The Way," was founded by the Chinese philosopher Laozi in the 6th Century BCE, whose work, the Tao Te Ching (The Book of the Way and its Virtue) laid the philosophical foundation for the religion's beliefs. This volume starts, as it should, with a detailed chronology of Taoism and its relationship both to China and other teachings. The introduction inserts it further in this basic context. Then the dictionary section, consisting of several hundred cross-referenced entries, provides a more detailed treatment of significant persons, nonpersons (gods and demons), concepts, practices, rituals, scriptures, and schools. The bibliography suggests further reading.

Qi ("vital energy") is one of the most important concepts in Chinese philosophy and culture, and neo-Confucian Zhang Zai (1020-1077) plays a pivotal role in developing the notion. An investigation of his philosophy of qi is not confined to his particularity, but sheds light upon the notion of qi as it is understood within Chinese and East Asian thought in general. Yet, his position has not been given a thorough philosophical analysis in contemporary times. The purpose of this book is to provide a thorough and proper understanding of Zhang Zai's philosophy of qi. Zhang Zai's Philosophy of Qi: A Practical Understanding focuses on the practical argument underlying Zhang Zai's development of qi that emphasizes the endeavor to create meaningful coherence amongst our differences through mutual communication and transformation. In addition to this, the book compares and engages Zhang Zai's philosophy of qi with John Dewey's philosophy of aesthetic experience in order to make Zhang Zai's position more plausible and relevant to the contemporary Western audience.

Much has been written on how temples are constructed or reconstructed for reviving local religious and communal life or for recycling tradition after the market reforms in China. The dynamics between the state and society that lie behind the revival of temples and religious practices initiated by the locals have been well-analysed. However, there is a gap in the literature when it comes to understanding religious revivals that were instead led by local governments. This book examines the revival of worship of the Chinese Deity Huang Daxian and the building of many new temples to the god in mainland China over the last 20 years. It analyses the role of local governments in initiating temple construction projects in China, and how development-oriented temple-building activities in Mainland China reveal the forces of transnational ties, capital, markets and identities, as temples were built with the hope of developing tourism, boosting the local economy, and enhancing Chinese identities for Hong Kong worshippers and Taiwanese in response to the reunification of Hong Kong to China. Including chapters on local religious memory awakening, pilgrimage as a form of tourism, women temple managers, entrepreneurialism and the religious economy, and based on extensive fieldwork, Chan and Lang have produced a truly interdisciplinary follow up to The Rise of a Refugee God which will appeal to students and scholars of Chinese religion, Chinese culture, Asian anthropology, cultural heritage and Daoism alike.

The Art of War is the collection of leadership and military strategies composed by the esteemed Chinese general, Sun Tzu. Divided into 13 distinct chapters, each category gives clarity and voice to varying subjects pertaining to the intricacies of war and wartime strategy. Having inspired generations of readers,The Art of War continues to be perceived as a kind of spiritual lighthouse for all those seeking sage leadership advice. Though Sun Tzu's expertise was considered to be professing wartime strategy, the principals enumerated within the text extend far beyond the logistics of a battlefield. Having lived during the Warring States Period, Sun Tzu understood conflict and political strife. Sun Tzu, using the culmination of decades worth of knowledge inspired generations of leaders with his words. His insight was not wasted on the bloodshed of lives lost in battle, yet it was composed into beautifully succinct proverbs and adages that make up the whole of The Art of War. Perhaps his most well-known axiom is, "Know the enemy and know yourself, and you can fight a hundred battles with no danger of defeat." With proverbs as popular as the one above, the entirety of his work is composed of this level of insight. As pertinent as it was when it was written over 2,000 year ago, The Art of War is a true work of philosophical mastery. With eye-catching new covers and a professionally typeset manuscript, this edition of The Art of War is both modern and readable.

At the core of Daoism are ancient ideas concerning the Way, the fundamental process of existence (the Dao). Humans, as individuals and as a society, should be aligned with the Dao in order to attain the fullness of life and its potential. This book presents the history of early Daoism, tracing the development of the tradition between the first and the fifth centuries CE. This was an era of political instability and social turmoil in China but it was also a period of cultural efflorescence, which saw the appearance of new forms of literature and the integration of Buddhism in Chinese society and culture. Several Daoist movements emerged during this period, the best known being the Celestial Masters in the second century. Other relatively well-known lineages include the Upper Clarity and the Numinous Treasure lineages that appeared in the fourth century. The labels applied to these lineages refer to either textual or ritual categories and are very difficult to determine socially, and they obscure the social reality of early medieval China. The author argues that these lineages should be understood not as schools but as narrowly defined associations of masters and disciples, and he describes these diverse social groupings as "communities of practice." Shedding new light on a complex and multifaceted phenomenon, the formation of Daoism as a new religion in early medieval China, this book presents a major step forward in Daoist Studies.

Much as the modern Western world is concerned with diets, health, and anti-aging remedies, many early medieval Chinese Daoists also actively sought to improve their health and increase their longevity through specialized ascetic dietary practices. Focusing on a fifth-century manual of herbal-based, immortality-oriented recipes-the Lingbao Wufuxu (The Preface to the Five Lingbao Talismans of Numinous Treasure)-Shawn Arthur investigates the diets, their ingredients, and their expected range of natural and supernatural benefits. Analyzing the ways that early Daoists systematically synthesized religion, Chinese medicine, and cosmological correlative logic, this study offers new understandings of important Daoist ideas regarding the body's composition and mutability, health and disease, grain avoidance (bigu) diets, the parasitic Three Worms, interacting with the spirit realm, and immortality. This work also employs a range of cross-disciplinary scientific and medical research to analyze the healing properties of Daoist self-cultivation diets and to consider some natural explanations for better understanding Daoist asceticism and its underlying world view.