期刊目錄列表 - 65卷(2020) - 【師大學報】65(2)九月刊(本期專題:道教丹道研究)

當代中國道教養生修練:一個現象的微觀 作者:謝世維(國立政治大學宗教研究所教授)

卷期:65卷第2期
日期:2020年9月
頁碼:125-146
DOI:10.6210/JNTNU.202009_65(2).0006

摘要:
中國自二十世紀後半葉開始高度都市化,家族與地方崇拜的瓦解、傳統制度性宗教的衰弱等,造成修行的單位個體化,焦點轉向自身的身體。整體來說道教養生是相當個人化的自由選擇,以中國式實用主義為基礎,以效驗作為其特有標準。身體修練的效驗就是身體、心靈的明顯改善,是透過實證可以獲得的親身體驗。同時,民間領袖在當代養生團體扮演著重要角色,他們往往是具有特殊能力與魅力的人,有能力號召活動、組織鬆散的社群網絡。他們會沿用傳統道教的精髓,但不一定屬於傳統的道教派別。養生文化在冠上道教的文化符號後,增加其權威性,也確立其正統性,同時也避免落入非法的範疇,儘管不能進入到宗教合法市場,至少以一種傳統文化的符號象徵,以非宗教的型態在社會各層面上爭取市場。本文最後以五個案例,從微觀的角度,來觀察不同型態的煉養傳統,並反思當代道教養生的現況與發展。

關鍵詞:宗教市場、氣功、修練、道教、養生

《詳全文》 檔名

參考文獻:
  1. 東周‧文子,《通玄真經》,卷9,收入《正統道藏》,第28冊(臺北市:新文豐出版公司,1985),頁1a。
  2. 上海交通大學儒商學院,道家養生辟穀營,http://www.sjtuceo.org/index.php?m=content&c=index&a=show&catid=24&id=4,2019年8月19日下載。
  3. 北京本能系統醫學研究院總部,〈辟穀大全〉,http://www.dayichuancheng.com/index.php?a=shows&catid=10&id=15,2019年8月19日下載。
  4. 范麗珠、白大誠,〈一個當代中國都市的精神生活〉,載於《中國人的宗教生活》,宗樹人、夏龍、魏克利(主編)(香港:香港大學出版社,2014)。
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中文APA引文格式謝世維(2020)。當代中國道教養生修練:一個現象的微觀。師大學報,65(2),125-146。doi:10.6210/JNTNU.202009_65(2).0006
中文Chicago引文格式謝世維,〈當代中國道教養生修練:一個現象的微觀〉,《師大學報》,65卷2期(2020):頁125-146。doi:10.6210/JNTNU.202009_65(2).0006
APA FormatShu-Wei Hsieh (2020). Daoist Health Regimens and Cultivations in Contemporary China: A Microscopic Perspective. Journal of National Taiwan Normal University, 65(2), 125-146. doi:10.6210/JNTNU.202009_65(2).0006
Chicago FormatShu-Wei Hsieh. “Daoist Health Regimens and Cultivations in Contemporary China: A Microscopic Perspective.” Journal of National Taiwan Normal University 65.2(2020): 125-146. doi:10.6210/JNTNU.202009_65(2).0006

Journal directory listing - Volume 65(2020) - Journal of NTNU【65(2)】September (Special Issue: Studies on Taoist Dantao)

Daoist Health Regimens and Cultivations in Contemporary China: A Microscopic Perspective Author: Shu-Wei Hsieh (Graduate Institute of Religious Studies, National Chengchi University, Professor)

Vol.&No.:Vol. 65, No. 2
Date:September 2020
Pages:125-146
DOI:10.6210/JNTNU.202009_65(2).0006

Abstract:
China has witnessed a wave of urbanization since the second half of the twentieth century. Factors such as the disintegration of family and local worship and the decline of traditional institutional religions have resulted in the individualization of spiritual practices, and the focus has shifted to an individual's own body. Overall, the Daoist health regimen is a fairly personalized free choice based on Chinese pragmatism and empirical standards. The effect of body training manifests as obvious improvements in the body and mind, and personal experience can be obtained through empirical evidence. Furthermore, civil leaders play a critical role in contemporary health regimen groups. They are often people with special abilities and charms who have the ability to call for activities and organize loose social networks. These leaders follow the essence of traditional Daoism; however, they do not necessarily belong to a traditional Daoist sect. After preserving Daoist cultural symbols, this health culture group has increased its authority and established legitimacy. It has also avoided falling into illegal categories. Although Daoism cannot enter the religious legal market, at least with a traditional cultural symbol, the followers of this sect have established their place in health care markets at all levels of society through nonreligious patterns. This article concludes with five cases, from a micro perspective, to analyze different types of cultivation traditions and reflect on the current status and development of the contemporary Daoist regimen.

Keywords:religious market, qigong, cultivation, Daoism, regimen