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Early Chinese Religion, Part Two: The Period of Division (220-589 AD) (2 vols.)
After the Warring States, treated in Part One of this set, there is no more fecund era in Chinese religious and cultural history than the period of division (220-589 AD). During it, Buddhism conquered China, Daoism grew into a mature religion with independent institutions, and, together with Confucianism, these three teachings, having each won its share of state recognition and support, formed a united front against shamanism. While all four religions are covered, Buddhism and Daoism receive special attention in a series of parallel chapters on their pantheons, rituals, sacred geography, community organization, canon formation, impact on literature, and recent archaeological discoveries. This multi-disciplinary approach, without ignoring philosophical and theological issues, brings into sharp focus the social and historical matrices of Chinese religion.
A Fourth-Century Daoist Family
This volume is the first in a series of full-length English translations from one of the foremost classics in Daoist religious literature, the Zhen gao or Declarations of the Perfected. The Declarations is a collection of poems, accounts of the dead, instructions, and meditation methods received by the Daoist Yang Xi (330–ca. 386 BCE) from celestial beings and shared by him with his patrons and students. These fragments of revealed material were collected and annotated by the eminent scholar and Daoist Tao Hongjing (456–536), allowing us access to these distant worlds and unfamiliar strategies of self-perfection. Bokenkamp's full translation highlights the literary nature of Daoist revelation and the place of the Declarations in the development of Chinese letters. It further details interactions with the Chinese throne and the aristocracy and demonstrates ways that Buddhist borrowings helped shape Daoism much earlier than has been assumed. This first volume also contains heretofore unrecognized reconfigurations of Buddhist myth and practice that Yang Xi introduced to his Daoist audience.
Party of One
Drawing on his years of first-hand reporting across China, including insights from scholars and diplomats and analyses of official speeches and documents, a Wall Street Journal correspondent provides a broad, lucid account of China's leader and how he inspires fear and fervor in his Party, his nation and beyond.
Early Chinese Religion
After the Warring States, treated in Part One of this set, there is no more fecund era in Chinese religious and cultural history than the period of division (220-589 AD). During it, Buddhism conquered China, Daoism grew into a mature religion with independent institutions, and, together with Confucianism, these three teachings, having each won its share of state recognition and support, formed a united front against shamanism. While all four religions are covered, Buddhism and Daoism receive special attention in a series of parallel chapters on their pantheons, rituals, sacred geography, community organization, canon formation, impact on literature, and recent archaeological discoveries. This multi-disciplinary approach, without ignoring philosophical and theological issues, brings into sharp focus the social and historical matrices of Chinese religion.
The Taoist Canon
Taoism remains the only major religion whose canonical texts have not been systematically arranged and made available for study. This long-awaited work, a milestone in Chinese studies, catalogs and describes all existing texts within the Taoist canon. The result will not only make the entire range of existing Taoist texts accessible to scholars of religion, it will open up a crucial resource in the study of the history of China. The vast literature of the Taoist canon, or Daozang, survives in a Ming Dynasty edition of some fifteen hundred different texts. Compiled under imperial auspices and completed in 1445—with a supplement added in 1607—many of the books in the Daozang concern the hi...
Culture and Power in the Reconstitution of the Chinese Realm, 200-600
But despite the violence and volatility, these centuries were a time of extraordinary cultural flowering, which reshaped and deeply enriched Chinese civilization. Culture and cultural change are the primary focuses of the eight essays in this volume.".
Religion and Chinese Society Vol. 1
Thirty years ago, Hu Shih's views of Chinese society and history were representative of Sinology in general: China itself had no native religion, just local customs; its only real religion was an import, Buddhism. These views have now been completely overturned, with massive implications for our understanding not only of China but also of humanity as a whole: it is no longer possible to imagine that at least one major traditional society constructed and construed itself without reference to a non-mundane world that permeated every facet of society, and it therefore becomes indispensable for students of China to take the history of Chinese religion into account and for students of religion to...
Chinese Religion in Malaysia
Based on long-term ethnographic study, this is the first comprehensive work on the Chinese popular religion in Malaysia. It analyses temples and communities in historical and contemporary perspective, the diversity of deities and Chinese speech groups, religious specialists and temple services, the communal significance of the Hungry Ghosts Festival, the relationship between religion and philanthropy as seen through the lens of such Chinese religious organization as shantang (benevolent halls) and Dejiao (Moral Uplifting Societies), as well as the development and transformation of Taoist Religion. Highly informative, this concise book contributes to an understanding of Chinese migration and settlement, political economy and religion, religion and identity politics as well the significance of religion to both individuals and communities.
The Emergence of Daoism
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 book discusses the emergence of several Daoist movements during this period, including the relatively well-known Way of the Celestial Master that appeared in the second century, and the Upper Clarity and the Numinous Treasure lineages that appeared in the fourth century. These labels are very difficult to determine socially, and they obscure the social reality of early medieval China, that included many more lineages. This book argues that these lineages should be understood as narrowly defined associations of masters and disciples, and it goes on to describe 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.
