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https://psyche.co/ideas/there-has-never-been-a-time-when-this-article-didnt-exist
Co-authored with Xun Liu, in David A. Palmer and Xun Liu, eds. Daoism in the Twentieth Century: Between Eternity and Modernity. Berkeley: University of California Press, pp. 1-22.
Introduction: The Daoist Encounter with Modernity2012 •
For the mainstream of Chinese reformers, modernizers and revolutionaries, as well as for many Western scholars of China, the twentieth century was long seen as the twilight of Chinese religion in general and of its chief institutionalized indigenous form, Daoism, in particular. Dismissed as a crude assortment of superstitions, whatever remained of Daoism after the effects of modernization could only be the exotic remnants of an archaic Chinese past. And yet, as we begin a new century, and secularist ideologies are reevaluated and their utopian promises put into doubt, Daoism appears to be playing an increasingly significant role in a variety of social and cultural developments: as structuring much of the revival of popular religion in contemporary rural China; as providing a trove of symbols, concepts, and practices for the elaboration of new intellectual discourses and cultural movements aiming to revitalize Chinese tradition or to synthesize it with modernity; and as supplying many ingredients to the palette of spiritual and therapeutic resources popular in the West under the rubrics of “alternative medicine” and “Oriental spirituality”.
2006 •
Mysticism and quietistic self-cultivation practices have long been associated with the classical Daoist texts of Laozi 老子 and Zhuangzi 莊子. The concern with longevity has primarily been associated with the figure of Laozi and the religion that deified him. In the 19th and first three quarters of the 20th centuries, Western scholars regularly described Laozi and Zhuangzi as mystics or quietists. In the past thirty years, however, these texts have been analyzed and interpreted more for their philosophy than for their religious practices or a broader holistic understanding of the spiritual and philosophical content. My hope is to give both the philosophical and religious or spiritual aspects their due.
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Actas del I Congreso de Hª de Andalucia. Andalucia Moderna. (Siglos XVI-XVII), t.I, Córdoba, Obra Benéfico Social y Cultural de la Caja de Ahorros y Monte de Piedad de Córdoba, 1978, 109-117.
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