Matching Items (14)
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Wu Yun (d. 778) was prominent poet at the Tang court. His biography of the Daoist ritualist Lu Xiujing (406-77) can be read on several levels. It functions as a source of information on Lu's life and works, but a reading focused on this alone is insufficient. Conventions of Chinese

Wu Yun (d. 778) was prominent poet at the Tang court. His biography of the Daoist ritualist Lu Xiujing (406-77) can be read on several levels. It functions as a source of information on Lu's life and works, but a reading focused on this alone is insufficient. Conventions of Chinese biography dictate the text is read not just with an eye towards who Lu "really was," but also how he functions as a character fashioned by an author for certain purposes. With this in mind, the reader can learn not just about Lu, but about the audience of the text and the aims of its author. Lu functioned as a model for later Daoist masters and as an exhortation to proper conduct towards them on the part of rulers and elites. Finally, with reference to the work of Michel Foucault and scholars of collective memory, this work can be read as a window onto the world of discourse in early medieval China.
ContributorsSwanger, Timothy (Author) / Bokenkamp, Stephen R. (Thesis advisor) / Aguilera, Miguel A. (Committee member) / West, Stephen H. (Committee member) / Arizona State University (Publisher)
Created2012
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This is a comparative study of two advanced ordination rituals, Daoist chuanshou (conferral of ordination rank) and Buddhist abhiṣeka (guanding) in the mid-late Tang and Five Dynasties (763-979). I analyzed a number of not-well-studied Daoist ritual protocols in the early medieval period, and revealed that rituals recast gender and fostered

This is a comparative study of two advanced ordination rituals, Daoist chuanshou (conferral of ordination rank) and Buddhist abhiṣeka (guanding) in the mid-late Tang and Five Dynasties (763-979). I analyzed a number of not-well-studied Daoist ritual protocols in the early medieval period, and revealed that rituals recast gender and fostered monastic relations. On the other hand, relying on both canonical materials and a manuscript preserved in Japan that recorded an abhiṣeka performed during the Tang dynasty in 839 C.E., I demonstrated how the canonical prescriptions of Indian origin, with modified actions and reinterpreted meaning, were transformed to respond to the Chinese religious and social environment. Having examined the language of the texts and the step of the rituals, I interpreted how these rituals were made sense in their own religious context, and compared their frame, structure, modality, symbol, and meaning.

Ordination rite concerns the transmission of religious knowledge and authority, and the establishment of religious identity. It is in the relationship between the individual body and the community that Daoists and Buddhists found the form of apprenticeship that led to the embodiment of the community. The mastery of religious knowledge within the community––scriptures, register, mantras, and precepts, etc., was known only through the actual ritual practice. In other words, the ritual body became the locus for coordination of all levels of bodily, social, and cosmological experience via the dialectic of objectification and embodiment in the ordination rites. As the ritualized bodies, those who were ordained coherently comprised the community, which in turn remolded them with dynamically and diversely shaped identities.
ContributorsWu, Yang, Ph.D (Author) / Bokenkamp, Stephen (Thesis advisor) / Tillman, Hoyt (Thesis advisor) / Cutter, Robert Joe (Committee member) / Chen, Huaiyu (Committee member) / Arizona State University (Publisher)
Created2019
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Religions, following Max Müller, have often been seen by scholars in religious studies as uniform collections of beliefs and practices encoded in stable “sacred books” that direct the conduct of religious actors. These texts were the chief focus of academic students of religion through much of the 20th century, and

Religions, following Max Müller, have often been seen by scholars in religious studies as uniform collections of beliefs and practices encoded in stable “sacred books” that direct the conduct of religious actors. These texts were the chief focus of academic students of religion through much of the 20th century, and this approach remains strong in the 21st. However, a growing chorus of dissidents has begun to focus on the lived experience of practitioners and the material objects that structure that experience, and some textual scholars have begun extending this materialist framework to the study of texts. This dissertation is a contribution in that vein from the field of Daoist studies. Now split between two separate texts, the Most High Scripture of the Rectifying Methods of the Three Heavens began as a 4th-century collection of apocalyptic predictions and apotropaic devices designed to deliver a select group of Chinese literati to the heavens of Highest Clarity. Later editors during the early medieval period (ca. 220-589 CE) took one of two paths: for their own reasons, they altered the Rectifying Methods to emphasize either the world’s end or its continuation. Detailed study of these alterations and their contexts shows how individuals and groups used and modified the Rectifying Methods in in ways that challenge the conventional relationship between religious text and religious actor.
ContributorsSwanger, Timothy Charles (Author) / Bokenkamp, Stephen R (Thesis advisor) / Campany, Robert (Committee member) / Chen, Huaiyu (Committee member) / Oh, Young (Committee member) / West, Stephen (Committee member) / Arizona State University (Publisher)
Created2019
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The following paper is a translation of National Zhengzhi University Professor Li Fengmao’s original Chinese article. This translation was completed with the express approval of Professor Li, and under the direction of Professor Stephen R. Bokenkamp.
Quanzhen Daoism (“The Way of Complete Perfection”) is a sect of Daoism founded by

The following paper is a translation of National Zhengzhi University Professor Li Fengmao’s original Chinese article. This translation was completed with the express approval of Professor Li, and under the direction of Professor Stephen R. Bokenkamp.
Quanzhen Daoism (“The Way of Complete Perfection”) is a sect of Daoism founded by master Wang Chongyang (王重陽 1113-1170) in the twelfth century AD. The tradition is, in essence, the systemization and formalization of traditional Daoist practices through the implementation of Confucian and Buddhist infrastructure. Synthesizing Confucian practices of study and copying of classics, proper human relationships, and master-student succession, and Buddhist chujia (出家 “to leave the household”) and large public monastic systems, Quanzhen Daoism established systematic mechanisms which facilitated the zealous advancement of practitioners.
The Quanzhen sect formalized the Daoist tradition of “famous mountains and enlightened teachers” and integrated the respective practices of residing in a monastery and participating in fangdao (訪道) as required components of personal cultivation, constituting “monastery residence” and “travel” experiences. These two components complemented each other and eventually came to form the integral experiences of Quanzhen cultivation. The establishment of a uniform “household system,” inter-monastery exchange system, “Pure Rules,” “Collection of Orthodox Chants,” “percept transmission system,” and “name assignment system” streamlined the acclimation process for both entering the household of religion and participating in required ceremonies during travel.
Ultimately, the systemized infrastructure established by Quanzhen Daoism allowed for the formation of a complete ordered society outside of the secular world. This Quanzhen world, in turn, provided the framework for large-scale, practical implementation of Daoist techniques, the most ideologically significant of which are participation in arduous travel and actualization of “an irregular accordance with the Dao.”
ContributorsMarin, Zachary Mark (Author) / Bokenkamp, Stephen R. (Thesis director) / Spring, Madeline (Committee member) / Barrett, The Honors College (Contributor) / School of International Letters and Cultures (Contributor) / School of Life Sciences (Contributor)
Created2014-05
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One of humanity's perpetual endeavors has been to come to an understanding of its nature so as to maximize the ability of persons to acquire happiness in this lifetime as well as to live in harmony with the cosmos. This philosophic work seeks to contribute to that perpetual mission by

One of humanity's perpetual endeavors has been to come to an understanding of its nature so as to maximize the ability of persons to acquire happiness in this lifetime as well as to live in harmony with the cosmos. This philosophic work seeks to contribute to that perpetual mission by delving into the nature of desire and seeks to make the findings of this project relevant to society by identifying contemporary ills that are related to a deficient understanding of desire. This work not only seeks to help society achieve balance in the present but also seeks to help it maintain that balance through the provision of insights and teachings that are timeless in nature, for they have relevance to all ages through their illumination of the nature of humans. This project does so by turning to the Chinese Daoists and the Roman Stoics for their wisdom in regards to desire and how to relate to it. Additionally, this project turns to Paul Tillich to help preserve whatever balance this project helps achieve as he provides a remedy to modern ills by illuminating the course that was taken to bring it to its current predicament. Passages from the Daoist text the Dao-de-jing, the diary of the Roman Emperor and Stoic Marcus Aurelius, and the correspondences of the Roman Stoic Seneca the Younger found in On the Shortness of Life are interpreted in the hopes of not only providing advice on how to co-exist with desire but also in the hopes of establishing or contributing to an existing bridge that links Eastern and Western thought so that both hemispheres can cooperatively contribute to the development of humanity. This project also seeks to cultivate a desire amongst the populace to engage with philosophic works by showing that the insights they provide can be practically applied so as to develop one's characteristics that are conducive to finding that which helps one feel personally fulfilled and to achieving success in one's endeavors.
Created2017-12
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This dissertation is a study and translation of the Hereditary Household of the Han Celestial Master (Han tianshi shijia 漢天師世家), a hagiographical account of successive generations of the Zhang family patriarchs of Celestial Masters Daoism (Tianshi dao 天師道) at Dragon and Tiger Mountain (Longhu shan 龍虎山) in Jiangxi province that

This dissertation is a study and translation of the Hereditary Household of the Han Celestial Master (Han tianshi shijia 漢天師世家), a hagiographical account of successive generations of the Zhang family patriarchs of Celestial Masters Daoism (Tianshi dao 天師道) at Dragon and Tiger Mountain (Longhu shan 龍虎山) in Jiangxi province that was compiled in stages between the late fourteenth and early seventeenth centuries. The Zhang family emerged in the late Tang or early Five dynasties period and rose to great prominence and power through the Song, Yuan, and Ming dynasties on the basis of the claim of direct and unbroken lineal descent from Zhang Daoling 張道陵 the ancestral Celestial Master whose covenant with the deified Laozi in 142 C.E. is a founding event of the Daoist religion. In this study I trace the lineal history of the Zhang family as presented in the Hereditary Household in chronological parallel to contrasting narratives found in official histories, epigraphy, and the literary record. This approach affords insight into the polemical nature of the text as an assertion of legitimacy and allows for a demonstration of how the work represents an attempt to create in writing an idealized past in order to win prestige in the present. It also affords the opportunity to scour the historical record in an attempt to ascertain a plausible timeframe for the origin of the movement and to explore the relationship of the Hereditary Household to earlier hagiographic works that may have informed it. This study also contextualizes the Hereditary Household in the post-Tang religious climate of China. In that period the establishment of lineal authenticity and institutional charisma through narratives of descent became a widespread tool of legitimation employed by Buddhists, Daoists, and Confucians in hopes of obtaining imperial recognition and patronage.
ContributorsAmato, Paul (Author) / Bokenkamp, Stephen R (Thesis advisor) / Chen, Huaiyu (Committee member) / Feldhaus, Anne (Committee member) / West, Stephen H. (Committee member) / Arizona State University (Publisher)
Created2016
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Unmanned aerial vehicles have received increased attention in the last decade due to their versatility, as well as the availability of inexpensive sensors (e.g. GPS, IMU) for their navigation and control. Multirotor vehicles, specifically quadrotors, have formed a fast growing field in robotics, with the range of applications spanning from

Unmanned aerial vehicles have received increased attention in the last decade due to their versatility, as well as the availability of inexpensive sensors (e.g. GPS, IMU) for their navigation and control. Multirotor vehicles, specifically quadrotors, have formed a fast growing field in robotics, with the range of applications spanning from surveil- lance and reconnaissance to agriculture and large area mapping. Although in most applications single quadrotors are used, there is an increasing interest in architectures controlling multiple quadrotors executing a collaborative task. This thesis introduces a new concept of control involving more than one quadrotors, according to which two quadrotors can be physically coupled in mid-flight. This concept equips the quadro- tors with new capabilities, e.g. increased payload or pursuit and capturing of other quadrotors. A comprehensive simulation of the approach is built to simulate coupled quadrotors. The dynamics and modeling of the coupled system is presented together with a discussion regarding the coupling mechanism, impact modeling and additional considerations that have been investigated. Simulation results are presented for cases of static coupling as well as enemy quadrotor pursuit and capture, together with an analysis of control methodology and gain tuning. Practical implementations are introduced as results show the feasibility of this design.
ContributorsLarsson, Daniel (Author) / Artemiadis, Panagiotis (Thesis advisor) / Marvi, Hamidreza (Committee member) / Berman, Spring (Committee member) / Arizona State University (Publisher)
Created2016
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During the twelfth century, three new schools of Daoism were founded in North China: Quanzhen (Complete Perfection), Taiyi (Supreme Unity), and Dadao (Great Way). While Quanzhen has received much scholarly attention, the others have been largely ignored. By focusing on just one school--Dadao--as in depth as possible and within the

During the twelfth century, three new schools of Daoism were founded in North China: Quanzhen (Complete Perfection), Taiyi (Supreme Unity), and Dadao (Great Way). While Quanzhen has received much scholarly attention, the others have been largely ignored. By focusing on just one school--Dadao--as in depth as possible and within the historical context, I hope to elucidate the flourishing state of Daoism in North China during the twelfth through fourteenth centuries beyond just the activity of the Quanzhen school. To that end, I have amassed sixteen inscriptions and records, as well as reconstructed one inscription previously incomplete, and added them to the eleven inscriptions and records published in the Daojia jinshi lüe and the three pieces of Yuan-dynasty poetry and prose contained in the Nan Song chu Hebei xin Daojiao kao. This has doubled the available source material. Most of these have been previously published individually, but have never been studied in conjunction with the other known Dadao texts. The result is the most comprehensive study of the school in over seventy-five years, in which I also present a new understanding of the school’s founder, how the lineages developed, and the school’s ultimate fate. The portrait of the school which emerges from this dissertation challenges the notion that Dadao was nothing more than a minor variation of the Quanzhen school or is otherwise unworthy of scholarly attention.
ContributorsBussio, Jennifer J (Author) / Bokenkamp, Stephen R (Thesis advisor) / Tillman, Hoyt C (Committee member) / West, Stephen H. (Committee member) / Arizona State University (Publisher)
Created2017
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Sacred apocalyptic texts claim to foretell coming events, warning the faithful of some terrible fate that lies beyond the present. Such texts often derive their power from successfully recasting past events in such a way as they appear to be "predicted" by the text and thus take on additional meanings

Sacred apocalyptic texts claim to foretell coming events, warning the faithful of some terrible fate that lies beyond the present. Such texts often derive their power from successfully recasting past events in such a way as they appear to be "predicted" by the text and thus take on additional meanings beyond the superficial. This ex eventu status allows apocalyptic texts to increase the credibility of their future predictions and connect emotionally with the reader by playing on present fears. The fifth-century Daoist apocalyptic text, the Scripture on the Cycles of Heaven and Earth (Tiandi yundu jing, 天地運度經), is no exception. This thesis examines the apocalyptic markers in the poetic sections of the text, attempting to develop a strategy for separating the generic imagery (both to Chinese texts and the apocalyptic literary genre as a whole) from the more significant recoverable references to contemporary events such as the fall of the Jin dynasty and the subsequent founding of the Liu-Song dynasty.
ContributorsBussio, Jennifer Jean (Author) / Bokenkamp, Stephen (Thesis advisor) / Chen, Huaiyu (Committee member) / Cutter, Robert J (Committee member) / Arizona State University (Publisher)
Created2011
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Many cultures find connections between humans and nature. Chinese philosophies such as Daoism assert that mountains are sacred beings of cosmic energy. These cosmic beings have elements that coincide with parts of the human body: rocks are bones, water is blood and veins, trees and grass are hair, clouds and

Many cultures find connections between humans and nature. Chinese philosophies such as Daoism assert that mountains are sacred beings of cosmic energy. These cosmic beings have elements that coincide with parts of the human body: rocks are bones, water is blood and veins, trees and grass are hair, clouds and mist are breath, the mountains themselves are the body. "Bodyscapes" is an exploration of these concepts using charcoal and ink to merge the human form with natural landscape.
ContributorsMonar, Kayci Leilani (Author) / Solis, Forrest (Thesis director) / Pittsley, Janice (Committee member) / Brown, Claudia (Committee member) / School of Art (Contributor) / Barrett, The Honors College (Contributor)
Created2016-05