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연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
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This paper is for examining the ascetic characteristics of Daoist practices and religious ideas, described in the texts of Shangqing School(上淸派, Highest Clarity School) and Quanzhen School(全眞敎, Complete Perfection School) of Chinese Daoism.
The Adepts of Shangqing School and Quanzhen School endeavored to practice severe ascetic techniques for achieving immortality, or transcendent(xian, 仙) such as fasting, meditation without sleep for a long time and continence of sexual desires.
In this paper asceticism is defined as two meanings that are self-transcendence and transcendence of the secular world. It also means the restoration of inherent self.
Max Weber contrasted the asceticism and the mysticism instead of defining the concept of asceticism, which is not an object to define easily. According to Weber"s typology of religions, Daoism can be classified in the category of world-fleeing mysticism. In contrast with the asceticism, the mysticism, Weber explains, does not regard the world as the battle for God. The world-fleeing mystics, instead seeks to minimize the world’s impact on his life and attempts to divest himself from everything that reminds him of the world.
General understanding of Daoism including Weberian"s one is very ambivalent, that is world-fleeing and at the same time, mundane. Daoists are considered as the seekers of mystical union with Dao(or divine reality) through reclusive meditation and severe ascetic practices and also of longevity and health by various techniques of cultivating Qi energy of body. Their religious ideal, that is immortal or transcendent(仙) is misregarded as the preservation of physical body or longevity.
However, the essentiality of immortals lies in the self-transcendence and transcendence of secular values and desires of the world. The materials from various texts of Shangqing and Quanzhen School evidently show the transcendental attitudes to the mundane world and struggle for self-restraint of the adepts of two schools. Their religios goal, immortality does not merely mean the bodily health and longevity but mean attainment of Dao, that is the realization of complete self with intact mind and body through overcoming lustful and excessive desires originated from secular values and knowledges(informations).
The ideals and practices of Daoism to accomplish the immortal can be regarded as a peculiar type of asceticism which does not belong the any type of Weber"s typology.
The Adepts of Shangqing School and Quanzhen School endeavored to practice severe ascetic techniques for achieving immortality, or transcendent(xian, 仙) such as fasting, meditation without sleep for a long time and continence of sexual desires.
In this paper asceticism is defined as two meanings that are self-transcendence and transcendence of the secular world. It also means the restoration of inherent self.
Max Weber contrasted the asceticism and the mysticism instead of defining the concept of asceticism, which is not an object to define easily. According to Weber"s typology of religions, Daoism can be classified in the category of world-fleeing mysticism. In contrast with the asceticism, the mysticism, Weber explains, does not regard the world as the battle for God. The world-fleeing mystics, instead seeks to minimize the world’s impact on his life and attempts to divest himself from everything that reminds him of the world.
General understanding of Daoism including Weberian"s one is very ambivalent, that is world-fleeing and at the same time, mundane. Daoists are considered as the seekers of mystical union with Dao(or divine reality) through reclusive meditation and severe ascetic practices and also of longevity and health by various techniques of cultivating Qi energy of body. Their religious ideal, that is immortal or transcendent(仙) is misregarded as the preservation of physical body or longevity.
However, the essentiality of immortals lies in the self-transcendence and transcendence of secular values and desires of the world. The materials from various texts of Shangqing and Quanzhen School evidently show the transcendental attitudes to the mundane world and struggle for self-restraint of the adepts of two schools. Their religios goal, immortality does not merely mean the bodily health and longevity but mean attainment of Dao, that is the realization of complete self with intact mind and body through overcoming lustful and excessive desires originated from secular values and knowledges(informations).
The ideals and practices of Daoism to accomplish the immortal can be regarded as a peculiar type of asceticism which does not belong the any type of Weber"s typology.
목차
국문요약
Ⅰ. 들어가는 말
Ⅱ. 금욕주의 이론과 도교의 금욕주의
Ⅲ. 도교의 금욕주의
Ⅳ. 초월자(trancendent)로서의 신선의 이상
V. 금욕주의의 관점에서 도교의 구원관과 세계관 새로 바라보기
참고문헌
Abstract
참고문헌 (42)
참고문헌 신청
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UCI(KEPA) : I410-ECN-0101-2016-240-002152444