The dissertation is devoted to the concept of spiritual transgression in Daoist anthropomistics. The paper highlights the main sources of transgression formation in the Daoist Chinese tradition. Stages of development of Daoist anthropomistic tradition are established.
The dissertation covers the social and individual transgression of Daoism in the context of Ukrainian philosophy and reveals the manifestations of the phenomenon of Daoist transgression in the concepts of European post-structuralism.
Taoism as a philosophical-religious trend has a significant impact on the modern culture of the countries of East Asia, whose historical heritage is genetically associated with Chinese tradition. Even in our country there was a huge set of clubs, special schools for the study of Eastern philosophy, spiritual culture, which have no influence whatsoever on the formation of our mentality.
Our country is at the intersection of the borders between the western and the eastern world and therefore syncretically synthesizes all the spiritual heritage of different cultures and spiritual practices. Therefore, the study of Taoist spiritual anthropomism by means of poststructuralist and postmodernist analysis is quite relevant.
The above determines the relevance of studying the problems of Taoist anthropomism through a detailed consideration of its main components, the decisive of which is the transgression, which serves as a fixing phenomenon of the passage of an impassable boundary between the possible and the impossible.
The paper explores the concept of transgression in the context of the history of philosophy on the basis of the analysis of the primary sources as one of the methodological guidelines for the personality transformation of man. and the main trends of socio-cultural transformations of transgression are investigated, the main ones are the innate powers of the human body, defined as internal deities, which are embedded in the system of covarian fields of the human body.
The study clarifies and justifies the concept of spiritual transgression in the context of Taoist doctrine. In addition, in addition to the traditional representation of the Taoists, the transformation of such a concept in Western European philosophical thought is considered.
In this paper the main historical milestones of the development of philosophical thought in the context of the propagation of ideas of spiritual transgression are explored. Based on the philosophical achievements of Zh. Batay, M. Fuku, M. Blascho, J. Derrida, the concept of Tao is singled out as the basis of the categorical apparatus of Taoism.
The role of spiritual transgression in the ideas of anthropomic Taoist philosophy is systematized and generalized. Particular attention is focused on spiritual practices as an applied aspect of the implementation of the concept of spiritual transgression, inherent in Taoist doctrine.
It is noted that the eastern moral and ethical heritage developed its own specific conceptual apparatus in relation to transgression. The system analysis of the Daoist conception of the anthropomistic space and the "internal deities" is carried out.
The anthropological-mystical essential feature of the phenomenon of transgression as an aspiration of a certain unlimited resource, aimed at breakthrough from a discretely deterministic world to the sphere of transcendence is analyzed. The study reveals the relationship between person and the outside world.
This plurality of identity is a point most obviously valid in Daoism, which during the more than two thousand years of its existence has evolved in close interaction with the other major traditions of China, notably Confucianism, Buddhism, ethnic creeds, and popular religion.
To the present day, the religion thus consists of a multiplicity of beliefs and practices, a fact that has presented a major challenge to scholars attempting to grapple with what exactly Daoism is.
This challenge, as well as the development of the religion itself, can well be understood as the continuous interaction of the two forces of differentiation and integration, the move to change in accordance with political and economic developments and to adopt ever new forms and patterns from a variety of different souces versus the urge to create stability and continuity through the establishment of belief systems, lineage lines, rituals, and valid myths.
Over the centuries, different aspects and schools of Daoism have favored different modes of sacralization and identity formation, each placing its key emphasis on one pattern and paying less attention to the others.
Thinkers or literati Daoists, often working in the wake of Laozi and Zhuangzi, thus have opted to formulate belief systems, yet they were also committed to their inspiring models and their myths and followed regimens of ritually formalized self-cultivation to enhance the philosophers’ concepts in their lives.
