"Socialization" and "Secularization" of Taoist Immortals in the Popular Stories during the Ming and Qing Dynasties
明清小说中神仙形象的“社会化”与道教的“世俗化”
The stories of immortals recorded in Tai Ping Guang Ji took place mostly during the Han(202BC-220) and Tang(618-907) periods,and chiefly in the middle and lower reaches of the Huanghe River,an area where most of the ancient emperors ruled.
《太平广记》神仙故事中神仙活动的时代主要分布在唐代和汉代,地域主要集中于帝王活动密集的黄河中下游地区,这种时空分布特点与现实中帝王对神仙思想或道教的有意倡导有着密切的关系。
Relationship between immortals and mortals in the novels during Han Wei and Six dynasties underwent a gradually transforming process.
神仙与凡人的关系在汉魏六朝志怪小说中经历了一个逐渐转变的过程。
Sima-xiangru s thought has some Taoism and immortal element;
司马相如的道家与神仙思想
From the time of Wei-Jin dynasty, due to the attack and use of contemporary ruling class, the early-staged Taoism of Han dynasty began to be polarized into immortal Taoism believed by the upper classes and the civil Taoism accepted by the folk people.
从魏晋时起,道教由于受当时统治阶级的打击和利用,由汉末的早期道教开始分化为上层神仙道教和下层的民间道教。
The Taoist belief of immortals is closely related with the Chinese folk beliefs.
道教神仙思想与中国民间信仰有着天然的紧密联系。
The Theroist of religious Daoism demonstrated "the long life and celestial"and expounded the ways and methods of acquiring Tao and becoming the celestial ,which layed a foundation about the theory of "the long life and celestial".
道教理论家对神仙即长生不死的人的系统论证以及对得道成仙的途径和方法的阐扬,使道教的长生成仙说获得了一定的理论依据。
From the Qing predynasty on,the immortal idea and fairy tales provide spirit ideal and source mateial with the appearance of the Taoism s novels.
神仙是道教的基本观念。
In these legends, the holy, the legitimate and the immortal are organically connected.
在黄帝传说中 ,圣王、正统、神仙三者被有机地联系在一起 ,体现了大一统政治所应遵循的基本政治原则 :天人关系原则 ,政治道德原则 ,权力分配原则。
Based on the forerunners research,the author of this paper deems that Xiwangmu had the three categories:that is,the person who was present in history;the figure images in the historical novels and the supernatural being in the legend of the fairy tale.
本文在前人研究的基础上 ,论证西王母有三类 :一是历史上确曾存在过的人 ;二是历史题材小说中的人物形象 ;三是神话传说中的神仙。
The poetry about immortals is caused by original idea of supernatural being .
游仙诗是由原始的神仙思想、楚辞、《庄子》三个因素共同促成的，经过汉魏的酝酿，在晋代得以成熟。
Xian Biography of literary Creation --from <Lie Xian Biography>to <Shen Xian Biography>;
作为文学创作的仙传——从《列仙传》到《神仙传》
The Original Place of the Scroll of the Eighty-seven Immortals and Chaoyuan Celestial Cane;
论《八十七神仙卷》与《朝元仙仗图》之原位
Fairy tales are imaginative.
神仙故事是幻想出来的。
Do you believe fairies exist? ie that there are really fairies?
你相信真有小神仙吗?
Fairies are said to dwell in heaven
传说神仙住在天上。
a smoke after a meal is very relaxing.
饭后一根烟赛似活神仙。
The children call him old god.
孩子们称他是老神仙。
There was a metamorphosis in our two oracles as well.
两个神仙也有了变化：
The Gods do bless it.
连神仙都会祝福它。
The Study of Celestial Mountain Culture of Mountain Luofu and the Phenomenon that Recluses is Regarded as Deity in Tang and Wudai Dynasties;
罗浮山仙山文化与唐五代隐士的神仙化
An analysis on the Scroll of Eighty-seven Celestial Beings and the Painting of Taoist Celestial Beings Worshiping Lao Zi;
《八十七神仙图卷》与《朝元仙仗图》图像分析研究
On the Supernatural Idea and His Divine Poem;
试论嵇康的神仙思想及其游仙诗的形成
Looking into the Relation Between Folklores of the Big fairy Huang and Taoism;
黄大仙传说与道教神仙观念的统一与偏离
The Combination of the Writing Style of Historical Biographies and Fables--An Analysis on the Narrative Mode of Lie Xian Zhuan and Shen Xian Zhuan
史传体例 寓言笔法——《列仙传》《神仙传》叙事模式探析
the Theologization and Ruxuehua of the Culture of Supernatural Being and Alchemist in Qin and Han Dynasties------the Two Step;
秦汉神仙方士文化的神学化与儒学化
Immortality Idea” and“ Immortality Faith” are quite different dimensions in the human existence.
神仙观念”与“神仙信仰”乃人类生存中完全不同的生存维度。
The Complex of Cao Xueqin′s "myth"--How Deram of The Red Chamber finish it′s transform on the fable;
曹雪芹的“神仙”情结——《红楼梦》是怎样完成“神话”与“仙话”的承递的
The First Wives Club
笨贼一箩筐美女、大贼、神仙鱼