RELIGIOUS RESPONSE TO MODERNIZATION IN TAIWAN THE CASE OF I-KUAN TAO
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changed reality than were the old religious symbol systems. The adoption of Western science and philosophy and Western religion can be interpreted as a means of finding legitimation systems which are compatible with the new conditions created by modernization. They have the advantage of reconciling the consciousness to the reality of modern society, at least they do it better than the traditional legitimation systems. But they have one crucial shortcoming: they are not able to symbolize the Chinese cultural identity.
At this point we come back to the role of traditional religions. In so far as they are traditional they express continuity and identity. But, on the other side, in so far as they are traditional they contain many elements which do not harmonize with the changed reality. However, only dead traditions are unchangeable. There are many signs that religions in Taiwan today are changing. This is obviously true of Buddhism. In the case of Taoism it is more difficult to demonstrate since recent research has put the emphasis on the revival of the Taoist tradition and not on changes in this tradition. As to popular religions, I have tried to give some hints as to what is going on. The tendency towards universalism is just one element. There are others which could not be dealt with here, and many which await further research. In any case we should be aware that traditional religions in present-day Taiwan may not just be survivals of a bygone age doomed to extinction, but living traditions which could even gain importance in the future.
NOTES
1
Cf. C. K. Yang, Religion in Chinese Society. (Berkeley and Los Angeles, 1967) pp 294–340
2 Cf. Chin Yao-chi, Ts'ung Ch'uan-t'ung tao hsien-tai (Taipei, 1979, third edition).
3 Of course, in the People's Republic there were other factors which made a great impact on the religious life, esp. the official anti-religious propaganda and the suppression of religious activities.
Yang, op. cit., pp 363–377
• "As a result of industrial development, farm population has gradually moved to urban areas. The share of employment in agriculture decreased from 59.3 per cent in 1952 to 27.3 per cent in 1977, while that in industry increased from 14.5 per cent to 37.6 per cent in the same period." (China Yearbook 1978, p 165)
RELIGIOUS RESPONSE TO MODERNIZATION IN TAIWAN THE CASE OF I-KUAN TAO
67
changed reality than were the old religious symbol systems. The adoption of Western science and philosophy and Western religion can be interpreted as a means of finding ligitimation systems which are compatible with the new conditions created by modernization. They have the advantage of reconciling the consciousness to the reality of modern society, at least they do it better than the traditional legitimation systems. But they have one crucial shortcoming: they are not able to symbolize the Chinese cultural identity.
At this point we come back to the role of traditional religions. In so far as they are traditional they express continuity and identity. But, on the other side, in so far as they are traditional they contain many elements which do not harmonize with the changed reality. However, only dead traditions are unchangeable. There are many signs that religions in Taiwan today are changing. This is obviously true of Buddhism. In the case of Taoism it is more difficult to demonstrate since recent research has put the emphasis on the revival of the Taoist tradition and not on changes in this tradition. As to popular religions, I have tried to give some hints as to what is going on. The tendency towards universalism is just one element. There are others which could not be dealt with here, and many which await further research. In any case we should be aware that traditional religions in present- day Taiwan may not just be survivals of a bygone age doomed to extinction, but living traditions which could even gain importance in the future.
NOTES
1
Cf. C. K. Yang, Religion in Chinese Society. (Berkeley and Los Angeles, 1967) pp 294 – 340
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2 Cf. Chin Yao-chi, Ts'ung Ch'uan-t'ung tao hsien-tai #1✯✯FÆR (Taipei, 1979, third edition).
3 Of course, in the People's Republic there were other factors which made a great impact on the religious life, esp. the official anti-religious propaganda and the suppression of religious activities.
Yang, op. cit., pp 363 – 377
• "As a result of industrial development, farm population has gradually moved to urban areas. The share of employment in agriculture decreased from 59.3 per cent in 1952 to 27.3 per cent in 1977, while that in industry increased from 14.5 per cent to 37.6 per cent in the same period." (China Yearbook 1978, p 165)
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