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Merit, morality, and money at the Ta...
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Lipten, Joseph Harris.
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Merit, morality, and money at the Taipei Palace of the Saintly Emperor.
紀錄類型:
書目-語言資料,印刷品 : Monograph/item
正題名/作者:
Merit, morality, and money at the Taipei Palace of the Saintly Emperor./
作者:
Lipten, Joseph Harris.
面頁冊數:
516 p.
附註:
Adviser: John R. Shepherd.
Contained By:
Dissertation Abstracts International60-10A.
標題:
Anthropology, Cultural. -
電子資源:
http://pqdd.sinica.edu.tw/twdaoapp/servlet/advanced?query=9948480
ISBN:
0599507616
Merit, morality, and money at the Taipei Palace of the Saintly Emperor.
Lipten, Joseph Harris.
Merit, morality, and money at the Taipei Palace of the Saintly Emperor.
- 516 p.
Adviser: John R. Shepherd.
Thesis (Ph.D.)--University of Virginia, 1999.
This dissertation explores the relationship between elite and non-elite styles of Chinese popular religion as it pertains to class and social mobility in contemporary Taiwan.
ISBN: 0599507616Subjects--Topical Terms:
735016
Anthropology, Cultural.
Merit, morality, and money at the Taipei Palace of the Saintly Emperor.
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This dissertation explores the relationship between elite and non-elite styles of Chinese popular religion as it pertains to class and social mobility in contemporary Taiwan.
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Historically, Chinese elites have emphasized religion's didactic, moral function. Treating Chinese/Taiwanese categories of the supernatural passively, they have represented the gods of the Chinese pantheon as moral exemplars whose claims to celestial status have been determined by their meritorious service to the state. In contrast, non-elites have favored a more active interpretation of the supernatural. Less concerned with what the gods might teach them about the cultivation of virtue, common people petition their gods for more tangible assistance. They seek help with pressing material problems as they pursue their mobility dreams.
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This dissertation explores the tensions between elite visions of religion as sagely morality and popular visions of religion as spiritual efficacy and how these tensions are mediated at the Taipei Palace of the Saintly Emperor. The Palace is a small sectarian temple devoted to the god Guangong in Taipei County, Taiwan. It is a variant of the Chinese/Taiwanese phoenix hall, a temple in which the gods “descend” into spirit-mediums to produce written hortatory texts. While all Chinese religion is syncretic, phoenix halls place special emphasis on the unity of the “three teachings” (Buddhism, Daoism, and Confucianism) and they amplify the importance of Confucian morality to a higher degree than popular community-based temples do. Although they promulgate a high culture model of divinity, they cater to non-elite audiences and incorporate popular understandings of the gods as active spiritual agents.
520
$a
In this study, I argue that the popularity of temples like the Taipei Palace of the Saintly Emperor rests in their ability to bridge the gap between contending elite and non-elite representations of Chinese popular religion. Phoenix halls incorporate elite models of rank and status conferred by education and moral self-cultivation as well as non-elite models of rank and status conferred by wealth. As such, they play a conservative role in a culture in which hierarchy has long been legitimized by society-wide beliefs in the promises and possibilities of upward mobility.
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