李豐楙
臺灣道教研究四十年： 道教學的學術主體性
中文摘要
臺灣道教研究四十年，時間雖然稍晚，但可以宗教系所的成立作為分水嶺，道教學者在以往的人文學基礎上，正朝向「道教學」邁出關鍵的一步。
此一學術歷程的回顧，第一次先有林富士（2007），第二次則為李豐楙與謝世維、張超然合作完成的（2011），凡分七類：經典與文獻、歷史與社會、文學與藝術、養生與丹道、法術與儀式、信仰與思想、道教與其他領域；並指出發展的兩種情況：發展良好、有待發展，提出「世代交替」的觀念。
經歷十餘年後即可省思的問題：既自覺其學術主體性，從而揭舉「道教學」的名義，並從「世代傳衍」觀察其學術譜系的形成，探討道教學術在宗教學門中，如何回應其理論與方法。
故從第一代傳承第二、三代後，既回應國際漢學界的共同趨勢，並關注作為民族宗教的核心理念：宗教宇宙觀與民族文化的關係，如劫運與宗教∕革命的關係；鬼神觀顯示的終極關懷，如神仙世界的形成、人與鬼神的關係；並探討其人生觀與生命關懷，如土地秩序與自然倫理、身心修行與儀式實踐。
既綜合檢討不同世代的理論與方法，將其成就納入「道教學」的學術架構；也建立世代傳衍的學術譜系，期望朝向「道教學」的學術體系。從而探討道教學術所體現的民族經驗與智慧，既是地方性知識，也具有普世的價值與意義。
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英文摘要
Taoism has been studied in Taiwan for 40 years. Although it is relatively late, the establishment of the Department of Religion can be regarded as a watershed, meaning that Taoists are taking a crucial step towards “Studies of Taoism” based on the previous humanities studies. To review this academic history, the first stage was started by Lin Fu-shih 林富士 (2007), and the second was by the collaboration among scholars such as Lee Fong-mao 李豐楙, Hsieh Shih-wei 謝世維 and Zhang Chao-ran 張超然 (2011). The study by Lee, Hsieh, and Zhang was divided into seven categories: classics and documents, history and society, literature and art, regimen and Elixir Taoism, spells and rituals, beliefs and thoughts, and Taoism and other fields. It also pointed out two situations in the development: well-developed and developing, and proposed the concept of “alternation of generations.” The development over one decade demonstrates one issue: due to the consciousness of its academic subjectivity, it proposed the name of “Studies on Taoism” and observes the formation of its academic pedigree from the “passing on from generation to generation,” and explores how the academy of Taoism responds to its theories and methods in the discipline of religion. Therefore, after passing on from the first generation to the second and third generations, it not only responds to the common trend of international sinology, but also focuses on the core concept of national religion: the relationship between religious cosmology and national cultures, such as the relationship between catastrophe and religion/revolution; the ultimate concern of the view of ghosts and gods, such as the formation of the fairy world, the relationship between humans and ghosts; and discusses the outlook on life and life care, such as the order of land and natural ethics, body and mind practices and ritual practices. It comprehensively reviews the theories and methods of different generations, and incorporates their achievements into the academic framework of “Studies on Taoism.” The academic genealogy is also established to be passed down from generations, hoping to move towards an academic system of “Studies on Taoism.” In order to explore the national experience and wisdom embodied in the academy of Taoism, it is not only a local knowledge but also has universal value and significance.
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李豐楙：玉格與天律、黑律：從抄本到明清道壇與嗣漢天師府