[{"data":1,"prerenderedAt":-1},["ShallowReactive",2],{"site-nav-reference-en":3,"site-nav-zh":4,"site-nav-zh-all-chinese-metaphysics":289,"event-categories-zh":574,"site-settings":817,"node-zh-chinese-metaphysics\u002Fphysiognomy\u002Fkey-sources-further-reading":859,"live-course-events":886},null,{"data":5},{"header":6,"footer":264},[7,51,82,123,161,187,229,260],{"to":8,"label":9,"label_zh":10,"children":11},"\u002Fdao","TAO","道",[12,17,22,26,30,34,39,43,47],{"to":13,"label":14,"label_zh":15,"n":16},"\u002Fdao\u002Fintroduction","Begin with the Tao","道學入門",9,{"to":18,"label":19,"label_zh":20,"n":21},"\u002Fdao\u002Fyi-jing","I Ching","易經",7,{"to":23,"label":24,"label_zh":25,"n":16},"\u002Fdao\u002Fdao-de-jing","Tao Te Ching","道德經",{"to":27,"label":28,"label_zh":29,"n":21},"\u002Fdao\u002Ftaiji","Taiji","太極",{"to":31,"label":32,"label_zh":33,"n":21},"\u002Fdao\u002Fzhuang-zi","Zhuangzi","莊子",{"to":35,"label":36,"label_zh":37,"n":38},"\u002Fdao\u002Fclassics","Classical Library","道家經典文庫",1,{"to":40,"label":41,"label_zh":42},"\u002Fdao\u002Fdaoist-philosophy","Taoist Philosophy","道家哲學",{"to":44,"label":45,"label_zh":46},"\u002Fdao\u002Fwu-wei-natural-living","Wu Wei & Natural Living","無為與自然生活",{"to":48,"label":49,"label_zh":50},"\u002Fdao\u002Fdaoist-view-of-life","A Taoist View of Life","道家人生觀",{"to":52,"label":53,"label_zh":54,"children":55},"\u002Fmartial-arts","Martial Arts","武當武術",[56,61,65,70,74,78],{"to":57,"label":58,"label_zh":59,"n":60},"\u002Fmartial-arts\u002Ffoundations-internal-arts","Foundations of Internal Martial Arts","內家拳基礎",6,{"to":62,"label":63,"label_zh":64,"n":21},"\u002Fmartial-arts\u002Ftaijiquan","Taijiquan (Tai Chi)","太極拳",{"to":66,"label":67,"label_zh":68,"n":69},"\u002Fmartial-arts\u002Fbaguazhang","Baguazhang: Circle Walking, Palm Changes and Movement","八卦掌：走圈、換掌與身法變化",5,{"to":71,"label":72,"label_zh":73,"n":69},"\u002Fmartial-arts\u002Fxingyiquan","Xingyiquan: Structure, Intention and Direct Training","形意拳：結構、意念與直接訓練",{"to":75,"label":76,"label_zh":77,"n":21},"\u002Fmartial-arts\u002Fweapons","Wudang Sword and Weapons: History, Practice and Context","武當劍與兵器：歷史、練習與文化語境",{"to":79,"label":80,"label_zh":81,"n":21},"\u002Fmartial-arts\u002Ftraining-practice","Training and Practice: Building a Sustainable Wudang Routine","訓練與習練：建立可持續的武當練習",{"to":83,"label":84,"label_zh":85,"children":86},"\u002Fwellness","Wellness","養生",[87,91,95,99,103,107,111,115,119],{"to":88,"label":89,"label_zh":90,"n":21},"\u002Fwellness\u002Fqigong","Qigong","氣功",{"to":92,"label":93,"label_zh":94,"n":60},"\u002Fwellness\u002Fherbal-healing","Chinese Herbal Medicine","中藥與本草",{"to":96,"label":97,"label_zh":98,"n":60},"\u002Fwellness\u002Ftaoist-medicine","Taoist Medicine","道家醫學",{"to":100,"label":101,"label_zh":102,"n":60},"\u002Fwellness\u002Fenergy-sound-healing","Sound & Energy Practices","聲音與能量練習",{"to":104,"label":105,"label_zh":106},"\u002Fwellness\u002Fstanding-practice","Standing Practice","站樁",{"to":108,"label":109,"label_zh":110},"\u002Fwellness\u002Fwudang-internal-cultivation","Wudang Internal Cultivation","武當內修",{"to":112,"label":113,"label_zh":114},"\u002Fwellness\u002Fmoxibustion","Moxibustion","艾灸",{"to":116,"label":117,"label_zh":118},"\u002Fwellness\u002Fbigu","Bigu","辟穀",{"to":120,"label":121,"label_zh":122,"n":38},"\u002Fwellness\u002Fbaduanjin","Baduanjin (Eight Brocades)","八段錦",{"to":124,"label":125,"label_zh":126,"children":127},"\u002Farts","Literati Arts","文人雅藝",[128,133,138,143,148,153,157],{"to":129,"label":130,"label_zh":131,"n":132},"\u002Farts\u002Fchinese-poetry-literature","Chinese Poetry and Literature: Forms, Contexts and Reading Paths","中國詩詞與文學：體式、語境與閱讀路徑",53,{"to":134,"label":135,"label_zh":136,"n":137},"\u002Farts\u002Fcalligraphy","Chinese Calligraphy: Scripts, Materials and Ways of Looking","中國書法：書體、材料與觀賞入門",17,{"to":139,"label":140,"label_zh":141,"n":142},"\u002Farts\u002Ftea-ceremony","Chinese Tea Culture","中國茶文化",39,{"to":144,"label":145,"label_zh":146,"n":147},"\u002Farts\u002Fguqin","Guqin: Sound, History and Ways to Listen","古琴：認識聲音、歷史與聆聽方法",12,{"to":149,"label":150,"label_zh":151,"n":152},"\u002Farts\u002Fpainting","Chinese Painting: Materials, Formats and Ways of Looking","中國繪畫：材料、形制與觀看方法",15,{"to":154,"label":155,"label_zh":156,"n":16},"\u002Farts\u002Fincense","Chinese Incense Culture","中國香文化",{"to":158,"label":159,"label_zh":160,"n":21},"\u002Farts\u002Fflower-arrangement","Chinese Flower Arrangement: History, Materials and Ways of Looking","中國插花：歷史、花材與觀看方法",{"to":162,"label":163,"label_zh":164,"children":165},"\u002Fdaoism","Taoist Culture","道教文化",[166,170,174,178,183],{"to":167,"label":168,"label_zh":169,"n":16},"\u002Fdaoism\u002Ftaoist-deities-pantheon","Taoist Deities and the Chinese Pantheon: A Structural Guide","道教神仙與神明體系：結構與層級指南",{"to":171,"label":172,"label_zh":173,"n":21},"\u002Fdaoism\u002Ftaoist-temples-sacred-mountains","Taoist Temples and Sacred Mountains: A Guide to Places and Architecture","道教名山與宮觀：聖地、建築與制度指南",{"to":175,"label":176,"label_zh":177,"n":21},"\u002Fdaoism\u002Ftaoist-schools-lineages","Taoist Schools and Lineages: Zhengyi, Quanzhen and Historical Traditions","道教流派與傳承：正一、全真及歷史道派",{"to":179,"label":180,"label_zh":181,"n":182},"\u002Fdaoism\u002Ftaoist-festivals-rituals","Taoist Festivals and Rituals: Calendars, Offerings and Community Rites","道教節日與科儀：神誕、齋醮與歲時儀式",19,{"to":184,"label":185,"label_zh":186,"n":60},"\u002Fdaoism\u002Feight-immortals","The Eight Immortals: Origins, Symbols and Taoist Legends","八仙：人物、象徵與道教傳說",{"to":188,"label":189,"label_zh":190,"children":191},"\u002Fchinese-metaphysics","Chinese Metaphysics","易學與傳統術數",[192,196,200,204,208,213,217,221,225],{"to":193,"label":194,"label_zh":195,"n":21},"\u002Fchinese-metaphysics\u002Fyin-yang-five-elements","Yin-Yang and the Five Phases in Chinese Thought","陰陽五行：理解關係與變化",{"to":197,"label":198,"label_zh":199,"n":21},"\u002Fchinese-metaphysics\u002Fganzhi-stems-branches","Chinese Heavenly Stems and Earthly Branches (Ganzhi)","天干地支（干支）：中國曆法與術數的六十循環",{"to":201,"label":202,"label_zh":203,"n":21},"\u002Fchinese-metaphysics\u002Ffeng-shui","Chinese Feng Shui: Landscape, Compass Methods and Responsible Practice","中國風水：形勢、羅盤方法與負責任實踐",{"to":205,"label":206,"label_zh":207,"n":21},"\u002Fchinese-metaphysics\u002Fbazi-four-pillars","BaZi (Four Pillars of Destiny): How the Eight Characters Work","八字四柱命理：八個字如何構成命盤",{"to":209,"label":210,"label_zh":211,"n":212},"\u002Fchinese-metaphysics\u002Fzi-wei-dou-shu","Zi Wei Dou Shu (Purple Star Astrology): How the Twelve-Palace Chart Works","紫微斗數：十二宮命盤如何運作",8,{"to":214,"label":215,"label_zh":216,"n":212},"\u002Fchinese-metaphysics\u002Fdate-selection","Chinese Date Selection: How Auspicious Days Are Chosen","中國擇吉：傳統吉日如何選擇",{"to":218,"label":219,"label_zh":220,"n":21},"\u002Fchinese-metaphysics\u002Fphysiognomy","Chinese Physiognomy: Face Reading, Palm Reading and Their Limits","中國相術：面相、手相及其侷限",{"to":222,"label":223,"label_zh":224,"n":21},"\u002Fchinese-metaphysics\u002Fdivination-arts","Chinese Divination Arts: Methods, History and Responsible Use","中國占卜術：方法、歷史與負責任使用",{"to":226,"label":227,"label_zh":228,"n":21},"\u002Fchinese-metaphysics\u002Fluoshu-hetu","The Hetu, Luoshu and Nine Palaces in Chinese Cosmology","河圖、洛書與九宮：中國傳統圖式的歷史與用途",{"to":230,"label":231,"label_zh":232,"children":233},"\u002Fwudang-mountain","Experience Wudang","武當之旅",[234,238,243,248,252,256],{"to":235,"label":236,"label_zh":237,"n":21},"\u002Fwudang-mountain\u002Fintroduction","Introduction to Wudang Mountain","初識武當山",{"to":239,"label":240,"label_zh":241,"n":242},"\u002Fwudang-mountain\u002Ftemples-and-sites","Wudang Mountain Temples and Sacred Sites","武當山宮觀與勝蹟",3,{"to":244,"label":245,"label_zh":246,"n":247},"\u002Fwudang-mountain\u002Fplanning-a-visit","Planning a Visit to Wudang Mountain","武當山行前規劃指南",4,{"to":249,"label":250,"label_zh":251,"n":242},"\u002Fwudang-mountain\u002Fstudying-at-wudang","Studying Martial Arts at Wudang Mountain","在武當山學習武術",{"to":253,"label":254,"label_zh":255,"n":242},"\u002Fwudang-mountain\u002Ftemple-etiquette","Wudang Temple Etiquette: A Visitor’s Guide","武當宮觀參訪禮儀",{"to":257,"label":258,"label_zh":259,"n":69},"\u002Fwudang-mountain\u002Fpractical-reference","Wudang Mountain Practical Reference","武當山實用參考資料",{"to":261,"label":262,"label_zh":263},"\u002Fwudang-mountain\u002Feveryday-wudang","Everyday Wudang","武當日常",[265,266,267,268,269,270,271,272,273,277,281,285],{"to":8,"label":9,"label_zh":10},{"to":52,"label":53,"label_zh":54},{"to":83,"label":84,"label_zh":85},{"to":124,"label":125,"label_zh":126},{"to":162,"label":163,"label_zh":164},{"to":188,"label":189,"label_zh":190},{"to":230,"label":231,"label_zh":232},{"to":261,"label":262,"label_zh":263},{"to":274,"label":275,"label_zh":276},"\u002Fabout","About Wudang.Org","關於 Wudang.Org",{"to":278,"label":279,"label_zh":280},"\u002Fstart-here","Start Here","從這裡開始",{"to":282,"label":283,"label_zh":284},"\u002Ffind-a-practice","Find a Practice","找到適合你的修習",{"to":286,"label":287,"label_zh":288},"\u002Fteachers","Our Teachers","授課老師",{"data":290},{"all":291,"header":572,"footer":573},[292],{"to":188,"label":189,"label_zh":190,"children":293},[294,324,354,384,414,448,482,512,542],{"to":193,"label":194,"label_zh":195,"children":295},[296,300,304,308,312,316,320],{"to":297,"label":298,"label_zh":299},"\u002Fchinese-metaphysics\u002Fyin-yang-five-elements\u002Forigins-early-history","Origins & Early History of Yin-Yang Thought","陰陽觀念的來歷",{"to":301,"label":302,"label_zh":303},"\u002Fchinese-metaphysics\u002Fyin-yang-five-elements\u002Fmeaning-of-yin-and-yang","The Meaning of Yin and Yang","陰陽的含義",{"to":305,"label":306,"label_zh":307},"\u002Fchinese-metaphysics\u002Fyin-yang-five-elements\u002Ffive-phases","The Five Phases: Wood, Fire, Earth, Metal & Water","五行：五種執行",{"to":309,"label":310,"label_zh":311},"\u002Fchinese-metaphysics\u002Fyin-yang-five-elements\u002Fgenerating-controlling-cycles","The Generating & Controlling Cycles","相生與相剋",{"to":313,"label":314,"label_zh":315},"\u002Fchinese-metaphysics\u002Fyin-yang-five-elements\u002Fcorrelative-cosmology","Correlative Cosmology: Body, Seasons & the Cosmos","天人相應：關聯宇宙論",{"to":317,"label":318,"label_zh":319},"\u002Fchinese-metaphysics\u002Fyin-yang-five-elements\u002Fin-the-metaphysical-arts","Yin-Yang & the Five Elements in the Metaphysical Arts","陰陽五行在術數中的應用",{"to":321,"label":322,"label_zh":323},"\u002Fchinese-metaphysics\u002Fyin-yang-five-elements\u002Fkey-sources-further-reading","Key Sources & Further Reading","參考文獻與延伸閱讀",{"to":197,"label":198,"label_zh":199,"children":325},[326,330,334,338,342,346,350],{"to":327,"label":328,"label_zh":329},"\u002Fchinese-metaphysics\u002Fganzhi-stems-branches\u002Forigins-history","Origins and History of the Chinese Sexagenary Cycle","中國干支與六十甲子的起源和歷史",{"to":331,"label":332,"label_zh":333},"\u002Fchinese-metaphysics\u002Fganzhi-stems-branches\u002Ften-heavenly-stems","The Ten Heavenly Stems: Names, Five Phases and Meanings","十天干：名稱、五行屬性與含義",{"to":335,"label":336,"label_zh":337},"\u002Fchinese-metaphysics\u002Fganzhi-stems-branches\u002Ftwelve-earthly-branches","The Twelve Earthly Branches: Animals, Hours, Months and Meanings","十二地支：生肖、時辰、月份與含義",{"to":339,"label":340,"label_zh":341},"\u002Fchinese-metaphysics\u002Fganzhi-stems-branches\u002Fsixty-year-jiazi","The Sixty-Part Jiazi Cycle: How Stems and Branches Combine","六十甲子：天干地支如何組合成六十循環",{"to":343,"label":344,"label_zh":345},"\u002Fchinese-metaphysics\u002Fganzhi-stems-branches\u002Fstems-branches-yin-yang-five-phases","How Heavenly Stems and Earthly Branches Encode Yin–Yang and the Five Phases","天干地支如何結合陰陽五行",{"to":347,"label":348,"label_zh":349},"\u002Fchinese-metaphysics\u002Fganzhi-stems-branches\u002Fin-the-metaphysical-arts","How Ganzhi Is Used in BaZi, Feng Shui, Date Selection and Other Arts","干支如何應用於八字、風水、擇日與其他術數",{"to":351,"label":352,"label_zh":353},"\u002Fchinese-metaphysics\u002Fganzhi-stems-branches\u002Fkey-sources-further-reading","Heavenly Stems, Earthly Branches and Ganzhi: Sources and Further Reading","天干地支與干支歷的重要資料和延伸閱讀",{"to":201,"label":202,"label_zh":203,"children":355},[356,360,364,368,372,376,380],{"to":357,"label":358,"label_zh":359},"\u002Fchinese-metaphysics\u002Ffeng-shui\u002Forigins-history","Origins and History of Chinese Feng Shui","中國風水的起源與歷史",{"to":361,"label":362,"label_zh":363},"\u002Fchinese-metaphysics\u002Ffeng-shui\u002Fqi-compass-two-schools","Qi, the Feng Shui Compass and the Two Schools","風水中的氣、羅盤與形勢理氣之分",{"to":365,"label":366,"label_zh":367},"\u002Fchinese-metaphysics\u002Ffeng-shui\u002Fform-school-landscape","Feng Shui Form School: How Landscapes Are Read","風水形勢派：如何觀察山水與地形",{"to":369,"label":370,"label_zh":371},"\u002Fchinese-metaphysics\u002Ffeng-shui\u002Fcompass-school-luopan","Feng Shui Compass School: How the Luopan Is Used","風水理氣派：羅盤如何用於方位判斷",{"to":373,"label":374,"label_zh":375},"\u002Fchinese-metaphysics\u002Ffeng-shui\u002Fdwellings-and-graves","Feng Shui for Homes and Graves: Yangzhai and Yinzhai","陽宅與陰宅風水：住宅和墓葬有何不同",{"to":377,"label":378,"label_zh":379},"\u002Fchinese-metaphysics\u002Ffeng-shui\u002Fmodern-world","Feng Shui Today: Homes, Cities, Design and Cultural Practice","今日風水：住宅、城市、設計與文化實踐",{"to":381,"label":382,"label_zh":383},"\u002Fchinese-metaphysics\u002Ffeng-shui\u002Fkey-sources-further-reading","Chinese Feng Shui Sources: Classical Texts and Further Reading","中國風水資料：經典文獻與延伸閱讀",{"to":205,"label":206,"label_zh":207,"children":385},[386,390,394,398,402,406,410],{"to":387,"label":388,"label_zh":389},"\u002Fchinese-metaphysics\u002Fbazi-four-pillars\u002Forigins-history","History of BaZi and the Four Pillars of Destiny","八字與四柱命理的起源和歷史",{"to":391,"label":392,"label_zh":393},"\u002Fchinese-metaphysics\u002Fbazi-four-pillars\u002Fbuilding-the-chart","How a BaZi Chart Is Calculated: The Four Pillars and Eight Characters","八字命盤如何排定：四柱八字的計算方法",{"to":395,"label":396,"label_zh":397},"\u002Fchinese-metaphysics\u002Fbazi-four-pillars\u002Fday-master-ten-gods","The BaZi Day Master and Ten Gods: A Relationship Guide","八字日主與十神：命盤關係如何分類",{"to":399,"label":400,"label_zh":401},"\u002Fchinese-metaphysics\u002Fbazi-four-pillars\u002Ffive-phase-balance","How BaZi Charts Are Read: Five-Phase Balance and the Useful God","八字命盤如何解讀：五行平衡與用神",{"to":403,"label":404,"label_zh":405},"\u002Fchinese-metaphysics\u002Fbazi-four-pillars\u002Fluck-pillars-annual-influences","BaZi Luck Pillars and Annual Influences: How Time Is Read","八字大運與流年：命盤如何推移時間",{"to":407,"label":408,"label_zh":409},"\u002Fchinese-metaphysics\u002Fbazi-four-pillars\u002Fin-practice","BaZi Readings Today: Interpretation, Responsibility and Limits","今日八字解讀：意義、責任與界限",{"to":411,"label":412,"label_zh":413},"\u002Fchinese-metaphysics\u002Fbazi-four-pillars\u002Fkey-sources-further-reading","BaZi Sources: Classical Texts, Commentaries and Further Reading","八字資料：經典、註疏與延伸閱讀",{"to":209,"label":210,"label_zh":211,"children":415},[416,420,424,428,432,436,440,444],{"to":417,"label":418,"label_zh":419},"\u002Fchinese-metaphysics\u002Fzi-wei-dou-shu\u002Forigins-history","History of Zi Wei Dou Shu: Origins, Legends and Documented Evidence","紫微斗數的起源與歷史：傳說、文獻與可考證據",{"to":421,"label":422,"label_zh":423},"\u002Fchinese-metaphysics\u002Fzi-wei-dou-shu\u002Ftwelve-palaces","The Twelve Palaces of Zi Wei Dou Shu: A Guide to the Life Domains","紫微斗數十二宮：命盤生活領域完整指南",{"to":425,"label":426,"label_zh":427},"\u002Fchinese-metaphysics\u002Fzi-wei-dou-shu\u002Fthe-stars","Zi Wei Dou Shu Stars: The Fourteen Major Stars and Their Meanings","紫微斗數星曜：十四主星及其含義",{"to":429,"label":430,"label_zh":431},"\u002Fchinese-metaphysics\u002Fzi-wei-dou-shu\u002Fcasting-and-reading","How a Zi Wei Dou Shu Chart Is Cast and Read","紫微斗數如何排盤與解讀",{"to":433,"label":434,"label_zh":435},"\u002Fchinese-metaphysics\u002Fzi-wei-dou-shu\u002Ffour-transformations","Zi Wei Dou Shu Four Transformations: How the Chart Moves Through Time","紫微斗數四化：命盤如何隨時間變化",{"to":437,"label":438,"label_zh":439},"\u002Fchinese-metaphysics\u002Fzi-wei-dou-shu\u002Fin-practice","Zi Wei Dou Shu Readings Today: Interpretation, Responsibility and Limits","今日紫微斗數解讀：意義、責任與界限",{"to":441,"label":442,"label_zh":443},"\u002Fchinese-metaphysics\u002Fzi-wei-dou-shu\u002Fkey-sources-further-reading","Zi Wei Dou Shu Sources: Classical Texts, Schools and Further Reading","紫微斗數資料：經典、流派與延伸閱讀",{"to":445,"label":446,"label_zh":447},"\u002Fchinese-metaphysics\u002Fzi-wei-dou-shu\u002Fglossary","Zi Wei Dou Shu Glossary: Palaces, Stars, Transformations and Time Cycles","紫微斗數術語表：宮位、星曜、四化與時間週期",{"to":214,"label":215,"label_zh":216,"children":449},[450,454,458,462,466,470,474,478],{"to":451,"label":452,"label_zh":453},"\u002Fchinese-metaphysics\u002Fdate-selection\u002Forigins-history","Origins and History of Chinese Date Selection","中國擇吉的起源與歷史",{"to":455,"label":456,"label_zh":457},"\u002Fchinese-metaphysics\u002Fdate-selection\u002Fthe-almanac","The Chinese Almanac: How the Tongshu Guides Everyday Dates","通書：中國人的日用擇日指南",{"to":459,"label":460,"label_zh":461},"\u002Fchinese-metaphysics\u002Fdate-selection\u002Fcyclical-qualities","How Chinese Calendars Describe the Qualities of Days","中國曆法如何描述日子的週期屬性",{"to":463,"label":464,"label_zh":465},"\u002Fchinese-metaphysics\u002Fdate-selection\u002Fstars-and-officers","Auspicious Stars and Day Officers in Chinese Date Selection","擇吉中的吉星、值日神與神煞",{"to":467,"label":468,"label_zh":469},"\u002Fchinese-metaphysics\u002Fdate-selection\u002Fchoosing-a-date","How Chinese Date Selection Works in Practice","中國擇日的實際操作",{"to":471,"label":472,"label_zh":473},"\u002Fchinese-metaphysics\u002Fdate-selection\u002Fcultural-meaning-and-responsible-practice","Chinese Date Selection: Cultural Meaning and Responsible Practice","中國擇日的文化意義與負責任實踐",{"to":475,"label":476,"label_zh":477},"\u002Fchinese-metaphysics\u002Fdate-selection\u002Fkey-sources-further-reading","Chinese Date Selection: Key Sources and Further Reading","中國擇日的重要資料與延伸閱讀",{"to":479,"label":480,"label_zh":481},"\u002Fchinese-metaphysics\u002Fdate-selection\u002Ftwenty-four-solar-terms-seasonal-time-chinese-calendar","The Twenty-Four Solar Terms: Seasonal Time in the Chinese Calendar","二十四節氣：中國曆法中的季節時間",{"to":218,"label":219,"label_zh":220,"children":483},[484,488,492,496,500,504,508],{"to":485,"label":486,"label_zh":487},"\u002Fchinese-metaphysics\u002Fphysiognomy\u002Forigins-history","Origins and History of Chinese Physiognomy","中國相術的起源與歷史",{"to":489,"label":490,"label_zh":491},"\u002Fchinese-metaphysics\u002Fphysiognomy\u002Fface-reading","Chinese Face Reading (Mianxiang): Methods, Meanings and Limits","中國面相術：方法、含義與侷限",{"to":493,"label":494,"label_zh":495},"\u002Fchinese-metaphysics\u002Fphysiognomy\u002Fpalm-reading","Chinese Palm Reading (Shouxiang): Traditions, Methods and Limits","中國手相術：傳統、方法與侷限",{"to":497,"label":498,"label_zh":499},"\u002Fchinese-metaphysics\u002Fphysiognomy\u002Fin-practice","Chinese Physiognomy in Practice Today: Readings, Apps and Risks","當代中國相術：看相、應用程式與風險",{"to":501,"label":502,"label_zh":503},"\u002Fchinese-metaphysics\u002Fphysiognomy\u002Fhistory-interpretation-and-context","How to Interpret Chinese Physiognomy Responsibly","如何負責任地理解中國相術",{"to":505,"label":506,"label_zh":507},"\u002Fchinese-metaphysics\u002Fphysiognomy\u002Fin-culture","Chinese Physiognomy in History, Literature and Everyday Culture","中國相術在歷史、文學與日常文化中",{"to":509,"label":510,"label_zh":511},"\u002Fchinese-metaphysics\u002Fphysiognomy\u002Fkey-sources-further-reading","Chinese Physiognomy: Primary Sources and Further Reading","中國相術的重要資料與延伸閱讀",{"to":222,"label":223,"label_zh":224,"children":513},[514,518,522,526,530,534,538],{"to":515,"label":516,"label_zh":517},"\u002Fchinese-metaphysics\u002Fdivination-arts\u002Forigins-history","Origins and History of Chinese Divination","中國占卜的起源與歷史",{"to":519,"label":520,"label_zh":521},"\u002Fchinese-metaphysics\u002Fdivination-arts\u002Foracle-bones","Chinese Oracle Bones and Turtle-Shell Divination","中國甲骨與龜卜：商代占卜和早期文字",{"to":523,"label":524,"label_zh":525},"\u002Fchinese-metaphysics\u002Fdivination-arts\u002Fyijing-milfoil","The Yijing and Milfoil Divination: How Hexagrams Are Cast and Read","《易經》與筮佔：卦象如何生成與解讀",{"to":527,"label":528,"label_zh":529},"\u002Fchinese-metaphysics\u002Fdivination-arts\u002Fcoins-and-lots","Chinese Coin Divination and Temple Lots: Methods and Meaning","中國錢佔與求籤：方法、解讀與文化意義",{"to":531,"label":532,"label_zh":533},"\u002Fchinese-metaphysics\u002Fdivination-arts\u002Fin-practice","Chinese Divination in Practice Today: Consultations, Apps and Risks","當代中國占卜：諮詢、應用程式與風險",{"to":535,"label":536,"label_zh":537},"\u002Fchinese-metaphysics\u002Fdivination-arts\u002Fmeaning-reflection-and-responsible-practice","How to Use Chinese Divination Responsibly","如何負責任地使用中國占卜",{"to":539,"label":540,"label_zh":541},"\u002Fchinese-metaphysics\u002Fdivination-arts\u002Fkey-sources-further-reading","Chinese Divination: Primary Sources and Further Reading","中國占卜的重要資料與延伸閱讀",{"to":226,"label":227,"label_zh":228,"children":543},[544,548,552,556,560,564,568],{"to":545,"label":546,"label_zh":547},"\u002Fchinese-metaphysics\u002Fluoshu-hetu\u002Forigins-history","Origins and History of the Hetu and Luoshu Diagrams","河圖與洛書圖式的起源與歷史",{"to":549,"label":550,"label_zh":551},"\u002Fchinese-metaphysics\u002Fluoshu-hetu\u002Fhetu-river-chart","The Hetu River Chart: Numbers, Directions and the Five Phases","河圖：數字、方位與五行結構",{"to":553,"label":554,"label_zh":555},"\u002Fchinese-metaphysics\u002Fluoshu-hetu\u002Fluoshu-magic-square","The Luoshu Magic Square: Numbers, Structure and Cultural Meaning","洛書幻方：數字結構與文化含義",{"to":557,"label":558,"label_zh":559},"\u002Fchinese-metaphysics\u002Fluoshu-hetu\u002Fnine-palaces","The Nine Palaces (Jiugong): Directions, Time Cycles and Traditional Uses","九宮：方位、時間週期與傳統用途",{"to":561,"label":562,"label_zh":563},"\u002Fchinese-metaphysics\u002Fluoshu-hetu\u002Fin-practice","Hetu, Luoshu and Nine Palaces in Practice Today","河圖、洛書與九宮在今天的實際應用",{"to":565,"label":566,"label_zh":567},"\u002Fchinese-metaphysics\u002Fluoshu-hetu\u002Fmathematics-tradition-and-interpretation","How to Interpret the Hetu and Luoshu: Mathematics, History and Symbolism","如何理解河圖與洛書：數學、歷史與象徵",{"to":569,"label":570,"label_zh":571},"\u002Fchinese-metaphysics\u002Fluoshu-hetu\u002Fkey-sources-further-reading","Hetu, Luoshu and Nine Palaces: Primary Sources and Further Reading","河圖、洛書與九宮的重要資料與延伸閱讀",[],[],{"data":575},[576,612,635,654,675,694,714,732,753,776,798],{"id":38,"uuid":577,"slug":578,"available_locales":579,"name":583,"description":586,"body":588,"path":591,"images":592,"image_urls":597,"hero_image":3,"hero_image_url":3,"seo_title":602,"seo_description":605,"sort_order":607,"is_active":608,"status":609,"created_at":610,"updated_at":611},"f1a30881-20c6-407b-b546-669e839a178a","feng-shui-learning",[580,581,582],"en","zh","fr",{"en":584,"zh":585},"Feng Shui Learning","風水課程",{"en":587,"zh":3},"Study feng shui as a historical Chinese tradition of interpreting orientation, form and environment—with clear limits on predictive claims.",{"en":589,"zh":590},"\u003Ch2>\u003Cem>Feng shui 風水 developed through multiple schools, texts and professional traditions. It brings together observations of landform, orientation, water, buildings and correlative cosmology. It should not be reduced to decorative rules, nor presented as a scientifically proven way to guarantee health, wealth or relationships.\u003C\u002Fem>\u003C\u002Fh2>\u003Cp>\u003Cem>Classes introduce core vocabulary, the distinction between major approaches and the cultural contexts in which feng shui has been practised. Contemporary applications are discussed critically. Students remain responsible for property, financial and personal decisions and should seek qualified professional advice where those decisions carry material consequences.\u003C\u002Fem>\u003C\u002Fp>","\u003Cp>風水形成於不同的流派、典籍與專業傳統，綜合觀察地形、方位、水勢、建築以及陰陽五行等關聯性宇宙觀。它不應被簡化為裝飾規則，也不能被宣傳為保證健康、財富或關係結果的科學方法。\u003C\u002Fp>\u003Cp>課程介紹基本術語、主要方法的差別，以及風水在歷史社會中的實踐語境，並以批判態度討論當代應用。涉及房產、財務或其他重大決定時，學員仍應根據事實判斷，並諮詢具備資質的相關專業人士。\u003C\u002Fp>","\u002Fevents\u002Ffeng-shui-learning",[593,594,595,596],"wudang\u002Fevents\u002FYpvXV9T4BG3YVD0NQ150.webp","wudang\u002Fevents\u002FfhZyCVAEQXsL76XmGdVp.webp","wudang\u002Fevents\u002FAt5a8W2EGZ9IhDUbI4f3.avif","wudang\u002Fevents\u002FBKPjfYeMNJ617LWJ7tgv.avif",[598,599,600,601],"https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fevents\u002FYpvXV9T4BG3YVD0NQ150.webp","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fevents\u002FfhZyCVAEQXsL76XmGdVp.webp","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fevents\u002FAt5a8W2EGZ9IhDUbI4f3.avif","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fevents\u002FBKPjfYeMNJ617LWJ7tgv.avif",{"en":603,"zh":604},"Feng Shui Classes and Courses","風水課程：方位、形勢與空間觀念入門",{"en":587,"zh":606},"從歷史、環境與文化語境學習風水，理解方位、形勢與空間觀念，同時明確傳統解釋與科學證據的界限。",0,true,"active","2026-07-13T05:17:57.000000Z","2026-09-25T03:51:12.000000Z",{"id":60,"uuid":613,"slug":614,"available_locales":615,"name":616,"description":619,"body":622,"path":625,"images":626,"image_urls":627,"hero_image":3,"hero_image_url":3,"seo_title":628,"seo_description":631,"sort_order":607,"is_active":608,"status":609,"created_at":634,"updated_at":611},"c85bf6cc-b84e-4c36-bbd7-9e92b53bbe50","internal-arts-wellness",[580,581,582],{"en":617,"zh":618},"Internal Arts & Wellness","內家功法與養生",{"en":620,"zh":621},"Classes, workshops and retreats in Baduanjin, Taijiquan, qigong and traditional practices for movement, breathing and mindful cultivation.","彙集八段錦、太極拳、氣功及傳統身心修習的課程、工作坊與靜修活動。",{"en":623,"zh":624},"\u003Cp>Explore small-group classes, workshops and retreats introducing Wudang internal arts and traditional wellness practices. Programmes may include Baduanjin, Taijiquan, qigong, standing practice, breathing and their cultural foundations.\u003C\u002Fp>\u003Cp>Each listing provides its teacher, schedule, experience level and registration arrangements.\u003C\u002Fp>","\u003Cp>本類別彙集武當內家功法與傳統養生修習的小班課程、工作坊及靜修活動，內容可涵蓋八段錦、太極拳、氣功、站樁、呼吸練習及相關文化基礎。\u003C\u002Fp>\u003Cp>每項活動都會註明導師、日期、適合程度與報名方式，方便參加者選擇合適的學習體驗。\u003C\u002Fp>","\u002Fevents\u002Finternal-arts-wellness",[],[],{"en":629,"zh":630},"Internal Arts & Wellness Events","內家功法與養生活動",{"en":632,"zh":633},"Explore Baduanjin, Taijiquan, qigong and traditional wellness classes, workshops and retreats listed by Wudang.Org.","探索八段錦、太極拳、氣功與傳統養生課程、工作坊及靜修活動。","2026-08-16T19:23:45.000000Z",{"id":636,"uuid":637,"slug":638,"available_locales":639,"name":640,"description":643,"body":644,"path":645,"images":646,"image_urls":647,"hero_image":3,"hero_image_url":3,"seo_title":648,"seo_description":650,"sort_order":607,"is_active":608,"status":609,"created_at":653,"updated_at":611},10,"884ed965-8c72-49e2-acee-0fc2f7aec70a","face-reading-learning",[580,581,582],{"en":641,"zh":642},"Face Reading Learning","面相課程",[],[],"\u002Fevents\u002Fface-reading-learning",[],[],{"en":649},"Chinese Face Reading Classes and Workshops",{"en":651,"zh":652},"Learn Chinese face reading (面相) as a cultural tradition: its classical framework, history and uses, taught with clear limits on predictive claims.","把面相作為中國傳統文化來學習：認識其經典框架、歷史與用法，並清楚說明傳統詮釋的邊界。","2026-08-30T17:01:43.000000Z",{"id":655,"uuid":656,"slug":657,"available_locales":658,"name":659,"description":662,"body":664,"path":667,"images":668,"image_urls":669,"hero_image":3,"hero_image_url":3,"seo_title":670,"seo_description":673,"sort_order":38,"is_active":608,"status":609,"created_at":610,"updated_at":611},2,"8792a80b-d0c8-4ef9-9634-5cb91827932b","zi-wei-dou-shu-learning",[580,581,582],{"en":660,"zh":661},"Zi Wei Dou Shu Learning","紫微斗數課程",{"en":663,"zh":3},"Explore Purple Star Astrology as a traditional Chinese interpretive system, approached as cultural knowledge rather than scientific prediction.",{"en":665,"zh":666},"\u003Cp>Zi Wei Dou Shu 紫微鬥數 organises birth information through palaces, stars and patterned relationships. The system has a substantial technical vocabulary and several interpretive traditions, but its predictive claims are not established by modern scientific evidence.\u003C\u002Fp>\u003Cp>Courses explain how charts are structured, how symbols are read and how historical and contemporary practitioners differ. The aim is cultural literacy and disciplined reflection—not certainty about the future. Readings do not replace medical, legal, financial, employment or psychological expertise.\u003C\u002Fp>","\u003Cp>紫微斗數依據出生資訊，以宮位、星曜和彼此關係組織命盤。它具有複雜的術語與多種解釋傳統，但其預測主張並未得到現代科學證據的確立。\u003C\u002Fp>\u003Cp>課程說明命盤結構、符號閱讀方法，以及歷史與當代實踐者之間的差異。學習目的在於文化理解與有紀律的自我反思，而不是獲得關於未來的確定答案。相關解讀不能代替醫療、法律、財務、就業或心理專業意見。\u003C\u002Fp>","\u002Fevents\u002Fzi-wei-dou-shu-learning",[],[],{"en":671,"zh":672},"Zi Wei Dou Shu (Purple Star Astrology) Classes","紫微斗數課程：命盤、宮位與星曜入門",{"en":663,"zh":674},"把紫微斗數作為中國傳統詮釋體系來學習，認識命盤、宮位與星曜，不把它包裝成科學預測。",{"id":247,"uuid":676,"slug":677,"available_locales":678,"name":679,"description":682,"body":683,"path":684,"images":685,"image_urls":686,"hero_image":3,"hero_image_url":3,"seo_title":687,"seo_description":690,"sort_order":38,"is_active":608,"status":609,"created_at":693,"updated_at":611},"09958025-4f1d-40e6-ae1c-8b1517ac824e","tea-arts",[580,581,582],{"en":680,"zh":681},"Tea Arts","茶藝",[],[],"\u002Fevents\u002Ftea-arts",[],[],{"en":688,"zh":689},"Chinese Tea Art Classes and Workshops","茶藝課程與工作坊",{"en":691,"zh":692},"Chinese tea art (茶藝) classes and workshops: tea types, brewing methods, tea-table etiquette and the quiet attention of sharing tea.","茶藝課程與工作坊：認識茶類、泡茶方法與茶席禮儀，在一席茶中體會從容與專注。","2026-08-16T17:13:57.000000Z",{"id":242,"uuid":695,"slug":696,"available_locales":697,"name":698,"description":701,"body":703,"path":706,"images":707,"image_urls":708,"hero_image":3,"hero_image_url":3,"seo_title":709,"seo_description":712,"sort_order":655,"is_active":608,"status":609,"created_at":610,"updated_at":611},"e52a261e-348a-4b8a-bd51-43f4e6b1d861","ba-zi-learning",[580,581,582],{"en":699,"zh":700},"Ba Zi Learning","八字課程",{"en":702,"zh":3},"Study the Four Pillars as a traditional system of stems, branches and five-phase correspondence, with history and limitations made explicit.",{"en":704,"zh":705},"\u003Cp>Ba Zi 八字 interprets year, month, day and hour through the heavenly stems, earthly branches, yin-yang and five-phase relationships. It is an influential part of Chinese metaphysical culture, not an observational science in the modern empirical sense.\u003C\u002Fp>\u003Cp>Classes introduce chart structure, terminology and common interpretive methods while distinguishing tradition from evidence. Students are encouraged to treat readings as prompts for reflection and never as guarantees, diagnoses or substitutes for professional advice.\u003C\u002Fp>","\u003Cp>八字以年、月、日、時四柱為框架，通過天干、地支、陰陽與五行關係進行解釋。它是中國術數文化中影響深遠的傳統體系，並非現代經驗科學。\u003C\u002Fp>\u003Cp>課程介紹命盤結構、基本術語和常見詮釋方法，同時說明傳統觀點與科學證據的差別。學員可把解讀作為反思的線索，但不應把它當作保證、診斷，或任何專業意見的替代品。\u003C\u002Fp>","\u002Fevents\u002Fba-zi-learning",[],[],{"en":710,"zh":711},"BaZi (Four Pillars) Classes and Courses","八字課程：四柱、天干地支與五行入門",{"en":702,"zh":713},"學習四柱中的天干、地支與五行關係，理解其歷史與方法，也清楚區分傳統詮釋和現代實證知識。",{"id":69,"uuid":715,"slug":716,"available_locales":717,"name":718,"description":721,"body":722,"path":723,"images":724,"image_urls":725,"hero_image":3,"hero_image_url":3,"seo_title":726,"seo_description":729,"sort_order":655,"is_active":608,"status":609,"created_at":693,"updated_at":611},"76718b8e-3137-42fc-a257-c9e318b3e364","incense-culture",[580,581,582],{"en":719,"zh":720},"Incense Culture","香文化",[],[],"\u002Fevents\u002Fincense-culture",[],[],{"en":727,"zh":728},"Chinese Incense Culture Workshops","香文化活動與工作坊",{"en":730,"zh":731},"Workshops on Chinese incense culture (香文化): aromatic materials, traditional ways of preparing and appreciating incense, and incense as calm attention.","香文化活動與工作坊：認識香材、傳統制香與品香方式，在一爐香中練習安靜與專注。",{"id":733,"uuid":734,"slug":735,"available_locales":736,"name":737,"description":740,"body":743,"path":746,"images":747,"image_urls":748,"hero_image":3,"hero_image_url":3,"seo_title":749,"seo_description":751,"sort_order":655,"is_active":608,"status":609,"created_at":752,"updated_at":611},11,"c39cc557-40eb-4266-9736-7fb84891d407","i-ching-learning",[580,581,582],{"en":738,"zh":739},"I Ching Learning","易經課程",{"en":741,"zh":742},"Explore the I Ching through its hexagrams, traditional interpretive methods and historical context, with scope and limitations made explicit.","通過卦象、傳統解讀方法與歷史語境認識《易經》，並清楚說明其適用範圍與侷限。",{"en":744,"zh":745},"\u003Cp>The I Ching 易經 is a classical Chinese text centred on sixty-four hexagrams and a long history of commentary and divination. It has shaped Chinese philosophy, cosmology and metaphysical practice, but its divinatory claims are not established as modern empirical science.\u003C\u002Fp>\u003Cp>Classes introduce structures, terminology and traditional methods such as Liu Yao while distinguishing cultural study from evidence. Readings should be treated as prompts for reflection, not guarantees, diagnoses or substitutes for professional advice.\u003C\u002Fp>","\u003Cp>《易經》是一部以六十四卦為核心的中國經典，形成了悠久的註疏與占筮傳統，並深刻影響中國哲學、宇宙觀與術數文化；其占筮主張並非現代經驗科學所證實。\u003C\u002Fp>\u003Cp>課程介紹基本結構、術語和六爻等傳統方法，同時區分文化學習與科學證據。解讀宜作為反思線索，不應視為保證、診斷或任何專業意見的替代品。\u003C\u002Fp>","\u002Fevents\u002Fi-ching-learning",[],[],{"en":750,"zh":739},"I Ching Classes and Courses",{"en":741,"zh":742},"2026-09-08T00:15:35.000000Z",{"id":21,"uuid":754,"slug":755,"available_locales":756,"name":757,"description":760,"body":763,"path":766,"images":767,"image_urls":768,"hero_image":3,"hero_image_url":3,"seo_title":769,"seo_description":772,"sort_order":242,"is_active":608,"status":609,"created_at":775,"updated_at":611},"ee2330c6-5a3e-4ac2-a2d1-1a0dc110c58c","traditional-arts-crafts",[580,581,582],{"en":758,"zh":759},"Traditional Arts & Crafts","傳統藝術與手作",{"en":761,"zh":762},"Hands-on workshops exploring Chinese handicrafts and decorative arts through guided making and cultural appreciation.","通過親手製作與文化欣賞，體驗中國傳統手作及裝飾藝術。",{"en":764,"zh":765},"\u003Cp>Discover practical workshops in Chinese decorative arts and handcraft traditions. Activities may include gold-leaf painting, cloisonné enamel, mother-of-pearl work, Song brocade and other guided projects.\u003C\u002Fp>\u003Cp>These welcoming sessions introduce materials, techniques and cultural context while allowing participants to complete a piece of their own.\u003C\u002Fp>","\u003Cp>本類別彙集中國傳統裝飾藝術與手作體驗，內容可涵蓋金箔畫、掐絲琺琅、螺鈿工藝、宋錦及其他創作專案。\u003C\u002Fp>\u003Cp>課程以輕鬆易懂的方式介紹材料、技法與文化背景，讓參加者在導師帶領下完成屬於自己的作品。\u003C\u002Fp>","\u002Fevents\u002Ftraditional-arts-crafts",[],[],{"en":770,"zh":771},"Traditional Arts & Crafts Events","傳統藝術與手作活動",{"en":773,"zh":774},"Explore Chinese handicraft and decorative arts workshops, including gold-leaf, cloisonné, mother-of-pearl and brocade.","探索金箔畫、掐絲琺琅、螺鈿、宋錦等中國傳統手作及裝飾藝術體驗。","2026-08-16T19:24:04.000000Z",{"id":212,"uuid":777,"slug":778,"available_locales":779,"name":780,"description":783,"body":786,"path":789,"images":790,"image_urls":791,"hero_image":3,"hero_image_url":3,"seo_title":792,"seo_description":794,"sort_order":247,"is_active":608,"status":609,"created_at":797,"updated_at":611},"824f78c1-1181-4983-bae5-77e7cdbbbc1d","wudang-community",[580,581,582],{"en":781,"zh":782},"Wudang Community","武當社群活動",{"en":784,"zh":785},"Talks, broadcasts and community gatherings connecting people with Wudang culture, learning and living practice.","通過講座、直播與社群聚會，連線武當文化、學習與日常實踐。",{"en":787,"zh":788},"\u003Cp>Wudang Community brings together public talks, livestreams, gatherings and shared cultural activities connected with Wudang.\u003C\u002Fp>\u003Cp>These programmes create welcoming ways to meet practitioners, explore ideas and participate in a growing community of learning and practice.\u003C\u002Fp>","\u003Cp>武當社群活動彙集與武當文化相關的公開講座、直播、聚會及共享文化體驗。\u003C\u002Fp>\u003Cp>這些活動以友善開放的方式連線練習者與學習者，讓大家交流心得、認識傳統，並共同參與持續發展的文化社群。\u003C\u002Fp>","\u002Fevents\u002Fwudang-community",[],[],{"en":793,"zh":782},"Wudang Community Events",{"en":795,"zh":796},"Discover Wudang community talks, broadcasts and gatherings connecting people with culture, learning and living practice.","探索連線武當文化、學習與日常實踐的講座、直播及社群聚會。","2026-08-16T19:24:18.000000Z",{"id":16,"uuid":799,"slug":800,"available_locales":801,"name":802,"description":805,"body":806,"path":807,"images":808,"image_urls":809,"hero_image":3,"hero_image_url":3,"seo_title":810,"seo_description":813,"sort_order":69,"is_active":608,"status":609,"created_at":816,"updated_at":611},"25641c0b-8e5a-46d7-9b18-95c344015f97","wudang-journeys-retreats",[580,581,582],{"en":803,"zh":804},"Wudang Journeys & Retreats","武當旅修與行程",[],[],"\u002Fevents\u002Fwudang-journeys-retreats",[],[],{"en":811,"zh":812},"Wudang Mountain Retreats and Guided Journeys","武當山旅修與靜修行程",{"en":814,"zh":815},"Guided journeys and retreats to Wudang Mountain that combine practice, temple visits and cultural learning, with itineraries and expectations set out clearly.","前往武當山的旅修與靜修：結合修習、宮觀參訪與文化學習，提前說明行程安排與參加須知。","2026-08-18T11:09:38.000000Z",{"data":818},{"hero_type":819,"hero_image":820,"hero_image_alt":821,"hero_youtube_id":822,"hero_content_on":608,"hero_heading":823,"hero_subheading":824,"hero_text":825,"hero_subheading_zh":826,"hero_text_zh":827,"hero_buttons":828,"home_seo":834,"page_layout":840,"shop_enabled":841,"contact":842,"journey":858},"image","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fsite\u002Fwudanghomepagehero.webp","Wudang mountain temple in mist","VgirFbjpiy4","武當文化，道在日常\nWudang Culture, Practised with Purpose","A place for learning. A home for living culture.","Explore Taoist thought, internal arts, literati traditions and Wudang Mountain through grounded learning in Singapore and beyond.","這裡既是學習之地，也是讓文化融入日常的所在。","從道家思想、內家武術、文人雅藝與武當山出發，以清晰、踏實的方式，在新加坡及世界各地認識和體驗武當文化。",[829,831],{"label":830,"link":278},"Start Your Wudang Journey",{"label":832,"link":833},"View Events & Courses","\u002Fevents",{"title":835,"description":837},{"en":836,"zh":3},"Wudang Mountain: Tai Chi, Qigong & Taoist Culture",{"en":838,"zh":839},"Explore Wudang Mountain through Tai Chi, Qigong, Daoist philosophy, martial arts, traditional arts, wellness, culture and everyday life in Wudang.","從太極、氣功、道家思想、武術、傳統雅藝與養生文化認識武當山，探索武當文化及武當山的日常生活。","sidebar",false,{"methods":843,"has_any":608,"text":851},{"email":844,"whatsapp":845,"wechat_id":846,"wechat_qr_url":847,"instagram":848,"instagram_handle":849,"facebook":850,"facebook_handle":849},"hello@wudang.org","+6588169599","Cldjcll0305","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fcontact\u002Fkcs9Z5IEY7CugW2mEYA8.webp","https:\u002F\u002Fwww.instagram.com\u002Fleewudang.sg","@leewudang.sg","https:\u002F\u002Fwww.facebook.com\u002Fleewudang.sg\u002F",{"china_heading_en":852,"china_heading_zh":853,"china_company_en":854,"china_company_zh":855,"china_address_en":856,"china_address_zh":857},"China Operations","中國運營","Xunwei Wudang Co., Ltd.","尋味武當有限公司","No. 72 Jianhe 2nd Road, Wangjiayuan, Wudang Mountain, Shiyan, Hubei, China","湖北省十堰市武當山王家園劍河二路72號",{"title_en":3,"title_zh":3,"intro_en":3,"intro_zh":3,"enabled":608},{"data":860},{"to":509,"type":861,"available_locales":862,"is_content_page":608,"title":863,"subtitle":864,"body":867,"hero_image_url":870,"hero_width":871,"hero_height":872,"hero_image_alt":873,"hero_image_decorative":841,"hero_credit":3,"hero_alt":876,"hero_style":877,"card_layout":878,"link_type":3,"link_ref":3,"seo_title":879,"seo_description":882,"children":885},"page",[580,581,582],{"en":510,"zh":511},{"en":865,"zh":866},"Classical texts, historical records, modern scholarship and empirical research","經典文獻、歷史記錄、現代研究與實證檢驗",{"en":868,"zh":869},"\u003Cp>The articles in this section draw on a mix of scholarly studies, primary Chinese texts, and general reference works. Readers who wish to explore Chinese physiognomy further will find the tradition sits at the meeting point of intellectual history, folk religion, popular culture, and the psychology of belief. The sources below are grouped to make that landscape easier to navigate.\u003C\u002Fp>\u003Ch2>Read this one first\u003C\u002Fh2>\n\u003Cp>If you read only one text on this subject, read the chapter \u003Cstrong>\"Against Physiognomy\"\u003C\u002Fstrong> (非相) in the \u003Cem>Xunzi\u003C\u002Fem>.\u003C\u002Fp>\n\u003Cp>It is short, its reasoning is transparent, and its method is to produce counter-examples: sages of antiquity who were ugly or deformed, tyrants who were tall and impressive. Its conclusion has been quoted for over two thousand years — judging the form is inferior to judging the heart, and judging the heart is inferior to judging the methods a person chooses.\u003C\u002Fp>\n\u003Cp>Reading it first changes how everything else lands. \u003Cstrong>You will approach the manuals knowing that the objections to them were written down a thousand years before they were\u003C\u002Fstrong>, by a canonical author, in China, on empirical rather than moral grounds. That knowledge does more to orient a reader than any modern critique could.\u003C\u002Fp>\n\u003Ch2>Primary material in the histories and catalogues\u003C\u002Fh2>\n\u003Cp>Before the manuals there are scattered records, and these are more informative about the early practice than any later compilation.\u003C\u002Fp>\n\u003Cul>\n\u003Cli>\u003Cstrong>\u003Cem>Zuozhuan\u003C\u002Fem>, first year of Duke Wen\u003C\u002Fstrong> — the court historian Shufu reads the faces of Gongsun Ao's two sons; one of the earliest such records.\u003C\u002Fli>\n\u003Cli>\u003Cstrong>\u003Cem>Shiji\u003C\u002Fem>, biography of Fan Ju and Cai Ze\u003C\u002Fstrong> — Tang Ju's reading of Cai Ze, a complete narrative with named participants.\u003C\u002Fli>\n\u003Cli>\u003Cstrong>\u003Cem>Shiji\u003C\u002Fem>, annals of Emperor Gaozu\u003C\u002Fstrong> — Lord Lü reads the face of Liu Bang. Read against the annals of Xiang Yu, this shows clearly how physiognomic anecdote was made to serve arguments about the mandate of heaven.\u003C\u002Fli>\n\u003Cli>\u003Cstrong>\u003Cem>Hanshu\u003C\u002Fem>, bibliographic treatise, \"form methods\" category\u003C\u002Fstrong> — a lost \u003Cem>Xiangren\u003C\u002Fem> in twenty-four scrolls is listed alongside works on siting dwellings, appraising swords and appraising livestock. That single classification tells you how the Han understood the art.\u003C\u002Fli>\n\u003Cli>\u003Cstrong>Wang Chong, \u003Cem>Lunheng\u003C\u002Fem>, chapter on bone physiognomy\u003C\u002Fstrong> — read together with his chapters attacking calendrical taboos, to see why the same sceptic rejected one and accepted the other.\u003C\u002Fli>\n\u003Cli>\u003Cstrong>Liu Shao, \u003Cem>Renwu Zhi\u003C\u002Fem>\u003C\u002Fstrong> — the nine indicators, belonging to the empirical assessment of candidates for office. Reading it is the quickest way to separate personnel appraisal from fortune-telling.\u003C\u002Fli>\n\u003C\u002Ful>\n\u003Cp>These sources share a limitation worth stating. \u003Cstrong>What the histories preserve are the readings that came true\u003C\u002Fstrong>; failures were not recorded and would not have been copied if they had been. However many such anecdotes accumulate, they cannot measure the art's accuracy — they measure only how seriously it was taken.\u003C\u002Fp>\n\u003Ch2>The manuals themselves\u003C\u002Fh2>\n\u003Cul>\n\u003Cli>\u003Cstrong>\u003Cem>Taiqing Shenjian\u003C\u002Fem>, \u003Cem>Yuguan Zhaoshen Ju\u003C\u002Fem>, \u003Cem>Yuebo Dongzhong Ji\u003C\u002Fem>\u003C\u002Fstrong> — early compilations from the Five Dynasties and Song, all pseudonymously attributed. Their value is in showing what the categories looked like when they first became fixed.\u003C\u002Fli>\n\u003Cli>\u003Cstrong>\u003Cem>Shenxiang Quanbian\u003C\u002Fem>\u003C\u002Fstrong> (神相全編) — credited to Chen Tuan, compiled in the Ming with the involvement of Yuan Zhongche and others. This is the most widely circulated compendium of face reading, and most manuals now on sale descend from it.\u003C\u002Fli>\n\u003Cli>\u003Cstrong>Yuan Zhongche, \u003Cem>Gujin Shijian\u003C\u002Fem>\u003C\u002Fstrong> (古今識鑑) — the author's record of his own cases, and the most direct material available on physiognomy at the Ming court.\u003C\u002Fli>\n\u003Cli>\u003Cstrong>Chen Zhao, \u003Cem>Xiangli Hengzhen\u003C\u002Fem>\u003C\u002Fstrong> (相理衡真) — Qianlong period, reorganising the scattered mnemonic verses into ordered categories; the clearest of the Qing manuals.\u003C\u002Fli>\n\u003Cli>\u003Cstrong>The \u003Cem>Siku Quanshu\u003C\u002Fem> abstracts\u003C\u002Fstrong> for fate and physiognomy books — reading the imperial cataloguers' reservations shows what Qing scholarship actually thought of this material.\u003C\u002Fli>\n\u003Cli>\u003Cstrong>Chen Gongdu, \u003Cem>Gongdu Xiangfa\u003C\u002Fem>\u003C\u002Fstrong> (公篤相法) — Republican era, the representative attempt to place the art on a scientific footing. The manner of its failure is itself instructive.\u003C\u002Fli>\n\u003C\u002Ful>\n\u003Cp>A word on how to approach the manuals as documents. They are best read not as instruction but as evidence: each one records what its compiler thought a life consisted of, which qualities deserved a name, and what a respectable person was supposed to look like. \u003Cstrong>Read that way they are excellent social history, and the contradictions between them stop being a problem and become the most interesting thing about them.\u003C\u002Fstrong> Read as instruction they are a closed system with no way of correcting itself.\u003C\u002Fp>\n\u003Ch2>Chinese-language scholarship\u003C\u002Fh2>\n\u003Cp>Rigorous studies devoted specifically to physiognomy are not numerous, and the relevant material is mostly distributed through histories of the divinatory arts, social history and the history of the body.\u003C\u002Fp>\n\u003Cp>Li Ling's \u003Cem>Zhongguo Fangshu Kao\u003C\u002Fem> and its sequel deal with the origins and transmission of the divinatory arts as a whole, including excavated material, and are the foundation for understanding the knowledge system to which physiognomy belongs. Jiang Xiaoyuan's history-of-science work on astrology and the divinatory arts supplies a methodological model for assessing this kind of material.\u003C\u002Fp>\n\u003Cp>One caution applies when reading Chinese secondary literature in this field. \u003Cstrong>A number of authors are not only describing the art but recommending its use.\u003C\u002Fstrong> Such books can be read as sources — they accurately report what practitioners believe — but they cannot be read as scholarship, and the distinction is not always signalled on the cover.\u003C\u002Fp>\n\u003Cp>Excavated and manuscript material deserves a mention even though it is thinner here than for date selection. Physiognomic content appears among Dunhuang manuscripts and in miscellanies alongside other divinatory texts, and where it survives it offers the same advantage as the Daybooks do elsewhere: a record of what was actually in use at a datable moment, rather than a later compilation claiming antiquity.\u003C\u002Fp>\n\u003Ch2>International scholarship\u003C\u002Fh2>\n\u003Cul>\n\u003Cli>\u003Cstrong>Richard J. Smith, \u003Cem>Fortune-tellers and Philosophers\u003C\u002Fem>\u003C\u002Fstrong> — divination across Chinese society, placing physiognomy within the whole picture rather than treating it in isolation.\u003C\u002Fli>\n\u003Cli>\u003Cstrong>Charlotte Furth, \u003Cem>A Flourishing Yin\u003C\u002Fem>\u003C\u002Fstrong> — the body and gender in Chinese medicine, useful for understanding the conception of the body that medical inspection and physiognomy share.\u003C\u002Fli>\n\u003Cli>\u003Cstrong>Johann Caspar Lavater, \u003Cem>Essays on Physiognomy\u003C\u002Fem>\u003C\u002Fstrong> — the representative work of eighteenth-century European physiognomy. Read alongside a Chinese manual, it shows the same habit of thought in two independent forms, which is more illuminating than either alone.\u003C\u002Fli>\n\u003Cli>General histories of \u003Cstrong>phrenology and criminal anthropology\u003C\u002Fstrong> — necessary for understanding where this line of thinking led in Europe, and why the modern versions deserve suspicion.\u003C\u002Fli>\n\u003C\u002Ful>\n\u003Ch2>Psychology and empirical testing\u003C\u002Fh2>\n\u003Cp>The literature that bears most directly on whether any of this works is not about China at all.\u003C\u002Fp>\n\u003Cp>\u003Cstrong>Bertram Forer's 1949 experiment\u003C\u002Fstrong> is the starting point: a single vague personality description was accepted as accurate by nearly an entire class, the effect now called the Barnum or Forer effect. Work on \u003Cstrong>thin-slice judgements\u003C\u002Fstrong> examines what can genuinely be inferred from brief observation, and should be read together with the recent replication literature, which has tempered several of its claims.\u003C\u002Fp>\n\u003Cp>\u003Cstrong>Alexander Todorov's\u003C\u002Fstrong> research on facial impressions shows how rapidly and how consistently people form judgements of trustworthiness and competence from faces — and is routinely misreported as showing that those judgements are correct. The critical literature on \u003Cstrong>machine learning claims to infer criminality or character from photographs\u003C\u002Fstrong> completes the picture, and the analyses of dataset bias in those studies are worth reading in full, because they explain a failure mode that will keep recurring.\u003C\u002Fp>\n\u003Ch2>Cautions for using this material\u003C\u002Fh2>\n\u003Cp>A few practical warnings apply to reading in this field specifically.\u003C\u002Fp>\n\u003Cul>\n\u003Cli>\u003Cstrong>Attributions are conventions.\u003C\u002Fstrong> Books here are routinely credited to Chen Tuan, the Yellow Emperor or other legendary figures. This signals membership of a tradition; it says nothing about authorship or date.\u003C\u002Fli>\n\u003Cli>\u003Cstrong>Separate description from recommendation.\u003C\u002Fstrong> A great deal of what is published looks like history and is actually instruction.\u003C\u002Fli>\n\u003Cli>\u003Cstrong>Treat undated claims sceptically.\u003C\u002Fstrong> Material from the Republican period and later is frequently presented as ancient.\u003C\u002Fli>\n\u003Cli>\u003Cstrong>Be wary of anything that promises to teach you to assess people\u003C\u002Fstrong>, particularly in a professional context. This is where the practice does its current harm.\u003C\u002Fli>\n\u003Cli>\u003Cstrong>Do not use any of this on named individuals\u003C\u002Fstrong>, and do not upload photographs to services offering analysis.\u003C\u002Fli>\n\u003C\u002Ful>\n\u003Cp>The purpose of reading here is to understand a system that shaped a civilisation's literature and social life for two thousand years. \u003Cstrong>That is a good reason to study it and not a reason to apply it\u003C\u002Fstrong>, and the distinction is the one these pages have tried throughout to keep visible.\u003C\u002Fp>\n\u003Cp>One last suggestion about order. Begin with the \u003Cem>Xunzi\u003C\u002Fem> chapter, then the scattered records in the histories, then one manual read straight through — the \u003Cem>Shenxiang Quanbian\u003C\u002Fem> serves — so that you see the categories in their own voice before anyone interprets them for you. Follow with the historical scholarship, and finish with the psychology, which will explain the sense of plausibility that reading the manual will by then have produced in you.\u003C\u002Fp>\n\u003Cp>Taken in reverse, beginning with a modern popular guide, the usual outcome is that a set of social conventions from the Ming is mistaken for a set of observations about human beings. \u003Cstrong>The order of reading does much of the interpretive work by itself.\u003C\u002Fstrong>\u003C\u002Fp>\n\u003Ch2>Key points\u003C\u002Fh2>\u003Cul>\u003Cli>\u003Cp>These pages draw on scholarly studies, primary Chinese texts and general reference works.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Richard J. Smith is the natural English-language starting point for Chinese divination and popular culture.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>The \u003Cem>Shenxiang Quanbian\u003C\u002Fem> is the most famous classical compendium of physiognomic lore.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>The standard histories and the great novels show physiognomy at work in literature.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Psychology-of-belief literature explains why readings feel convincing.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Together these let a reader see the tradition as history, as text, as literature and as a set of claims.\u003C\u002Fp>\u003C\u002Fli>\u003C\u002Ful>\u003Cblockquote>\u003Cp>Sources drawn on for this article include: the works of Richard J. Smith on Chinese divination and popular culture, the Shenxiang Quanbian and other classical physiognomic manuals, the Records of the Grand Historian, general scholarship on Chinese fiction and drama, and the psychology-of-belief literature.\u003C\u002Fp>\u003C\u002Fblockquote>","\u003Cp>這一頁彙集本小節所依據的材料，並說明每一種能提供什麼。\u003Cstrong>與其他幾節不同的是，這裡還必須附上使用上的提醒\u003C\u002Fstrong>——因為這個題目上的讀物，有相當一部分在描述之外還在教人使用。\u003C\u002Fp>\n\u003Cp>本小節引用的材料大致有三類：現代學術研究、中文原典，以及一般性的工具書與通論。之所以要混著用，是因為相術這個題目本身就落在幾個領域的交界處——思想史、民間宗教、通俗文化，再加上關於人為什麼會相信的心理學。任何單獨一類都不足以把它講完整。\u003C\u002Fp>\n\u003Cp>下面按類別分組列出，並逐條註明它屬於哪一邊、適合誰讀，好讓這片並不整齊的地形容易走一些。\u003C\u002Fp>\n\n\u003Ch2>先讀這一篇\u003C\u002Fh2>\n\u003Cp>如果只讀一篇，讀《荀子·非相》。它篇幅不長，邏輯清楚，列舉聖賢醜陋、暴君堂堂的例子，結論是“相形不如論心，論心不如擇術”。\u003C\u002Fp>\n\u003Cp>先讀它，後面所有相書都會讀得清醒些——\u003Cstrong>因為你會知道，這些反駁早在相書出現之前一千年就已經寫好了\u003C\u002Fstrong>，出自一位經典作者之手，在中國，而且用的是經驗的理由，不是道德的理由。這一點比任何現代批評都更能替讀者定位。\u003C\u002Fp>\n\u003Ch2>史傳與目錄中的原始材料\u003C\u002Fh2>\n\u003Cul>\n\u003Cli>《左傳·文西元年》：內史叔服相公孫敖之子，早期相人記載。\u003C\u002Fli>\n\u003Cli>《史記·范雎蔡澤列傳》：唐舉相蔡澤，情節完整的相人故事。\u003C\u002Fli>\n\u003Cli>《史記·高祖本紀》：呂公相劉邦，可與《項羽本紀》對讀，看相人敘事如何服務於天命論述。\u003C\u002Fli>\n\u003Cli>《漢書·藝文志》數術略“形法”類：《相人》與《宮宅地形》《相寶劍刀》《相六畜》同列，一句話說明古人的分類觀念。\u003C\u002Fli>\n\u003Cli>王充《論衡·骨相篇》：與同書《四諱》《譏日》等篇對讀，看同一人為何駁擇日而不駁骨相。\u003C\u002Fli>\n\u003Cli>劉劭《人物誌》：論“九徵”，屬選官用人的經驗之學，讀它可以把人事品鑑與斷吉凶的相術分開。\u003C\u002Fli>\n\u003C\u002Ful>\n\u003Cp>這批材料有一個共同的限度值得說明：\u003Cstrong>史書儲存下來的是應驗了的相人故事\u003C\u002Fstrong>；說錯的不會被記錄，記錄了也不會被抄傳。這類軼事無論積累多少，都無法用來衡量這門技藝的準確率——它們衡量的只是當時的人有多重視它。\u003C\u002Fp>\n\u003Ch2>相書本身\u003C\u002Fh2>\n\u003Cul>\n\u003Cli>《太清神鑑》《玉管照神局》《月波洞中記》：五代至宋成書的早期彙編，託名之作，價值在於呈現條目最初的樣子。\u003C\u002Fli>\n\u003Cli>《神相全編》：託名陳摶，明代袁忠徹等整理，流傳最廣的面相整合，今天市面上多數相書都從它出。\u003C\u002Fli>\n\u003Cli>袁忠徹《古今識鑑》：作者自記相人案例，是研究明代宮廷相術最直接的材料。\u003C\u002Fli>\n\u003Cli>陳釗《相理衡真》：清乾隆年間，把散亂口訣重新分類，條理最清楚的一部。\u003C\u002Fli>\n\u003Cli>《四庫全書總目》子部術數類“命書相書”提要：讀官方書目編者的保留之詞，能看到清代學術界的真實態度。\u003C\u002Fli>\n\u003Cli>陳公篤《公篤相法》：民國，試圖把相術“科學化”的代表，失敗的方式本身很有說明性。\u003C\u002Fli>\n\u003C\u002Ful>\n\u003Cp>關於怎樣把相書當文獻來讀，可以補一句：\u003Cstrong>把它們當證據看，而不是當教材看。\u003C\u002Fstrong>每一部相書都記錄了編者認為一生由哪些部分構成、哪些品質值得命名、一個體面的人應該長什麼樣。這樣讀，它們是極好的社會史材料，而各書之間的互相矛盾也不再是缺陷，反倒成了最有意思的地方。當教材讀，它們就只是一套無法自我糾正的封閉系統。\u003C\u002Fp>\n\u003Cp>另需說明：這幾部相書年代跨度很大，彼此並不一致。\u003Cstrong>把它們並排讀，比精讀其中任何一部更有收穫\u003C\u002Fstrong>——因為分歧出現在哪裡，往往就是後人添入的地方。\u003C\u002Fp>\n\u003Ch2>中文學術研究\u003C\u002Fh2>\n\u003Cp>專論相術的嚴謹研究不多，相關內容多散在術數史、社會史與身體史的著作裡。李零《中國方術考》《中國方術續考》處理數術的整體源流與出土材料，是瞭解相術所屬知識系統的基礎；江曉原關於星佔與術數的科學史研究，提供了判斷這類技藝的方法論示範。讀中文二手文獻時要留意一類作者：他們在描述之外還在推薦使用，這種書當資料看可以，當研究看不行。\u003C\u002Fp>\n\u003Cp>出土與寫本材料也值得一提，儘管這一門的分量不如擇吉那邊厚。敦煌寫本中有相書類的內容，也有與其他術數雜抄在一起的本子。凡是留存下來的，都提供了與《日書》相同的好處：\u003Cstrong>它是某個可以確定年代的時刻真正在使用的東西，而不是後來托古的彙編。\u003C\u002Fstrong>\u003C\u002Fp>\n\u003Ch2>國際學術研究\u003C\u002Fh2>\n\u003Cul>\n\u003Cli>Richard J. Smith, \u003Cem>Fortune-tellers and Philosophers\u003C\u002Fem>：中國社會中的各類佔算，把相術放在整體圖景中看。\u003C\u002Fli>\n\u003Cli>Charlotte Furth, \u003Cem>A Flourishing Yin\u003C\u002Fem>：中國醫學中的身體與性別，可用來理解望診與相術共用的身體觀。\u003C\u002Fli>\n\u003Cli>Johann Kaspar Lavater, \u003Cem>Essays on Physiognomy\u003C\u002Fem>：十八世紀歐洲相面學的代表作，與中國相書對讀，可見同一思路的兩種形態。\u003C\u002Fli>\n\u003Cli>Cesare Lombroso, \u003Cem>Criminal Man\u003C\u002Fem>：由外貌判定犯罪傾向的經典錯誤，後果最嚴重的一例，作為警示讀物。\u003C\u002Fli>\n\u003Cli>Roger Cooter, \u003Cem>The Cultural Meaning of Popular Science\u003C\u002Fem>：顱相學在英國的興衰，說明這類學說如何取得社會權威又如何失去。\u003C\u002Fli>\n\u003C\u002Ful>\n\u003Cp>讀國際學術著作還有一個額外的好處：\u003Cstrong>把中國相書與十八世紀歐洲的相面著作對讀，同一種思路會以兩種獨立的形態呈現出來\u003C\u002Fstrong>，這比單讀任何一邊都更能看清它的性質。兩地的具體條目毫無共同之處，底下的假設卻幾乎一樣——而這正說明問題不在某一套條目上，而在那個假設上。\u003C\u002Fp>\n\u003Ch2>心理學與實證檢驗\u003C\u002Fh2>\n\u003Cul>\n\u003Cli>Bertram Forer（1949）：巴納姆效應的原始實驗，解釋模糊描述為何人人覺得貼切。\u003C\u002Fli>\n\u003Cli>Nalini Ambady & Robert Rosenthal（1992）：薄片判斷的元分析，界定短暫觀察能達到與達不到的準確度。\u003C\u002Fli>\n\u003Cli>Janine Willis & Alexander Todorov（2006）：一百毫秒內形成的面孔印象。\u003C\u002Fli>\n\u003Cli>Alexander Todorov, \u003Cem>Face Value\u003C\u002Fem>（2017）：面孔印象研究的系統總結，核心結論是判斷高度一致卻並不準確。\u003C\u002Fli>\n\u003Cli>Blaise Agüera y Arcas, Margaret Mitchell & Alexander Todorov（2016），關於以照片預測犯罪的批評文章：逐條說明資料集偏差如何造出假結果，副題直指“相術的新衣”。\u003C\u002Fli>\n\u003Cli>Daniel Hamermesh & Jeff Biddle（1994）及 Hamermesh, \u003Cem>Beauty Pays\u003C\u002Fem>：外貌與收入的關聯，即美貌溢價，用來看清因果方向被搞反的那一層。\u003C\u002Fli>\n\u003C\u002Ful>\n\u003Cp>關於機器學習那一支的批評文獻，建議完整讀一遍其中的資料集偏差分析。\u003Cstrong>它解釋的是一種會反覆出現的失效模式\u003C\u002Fstrong>：只要訓練資料的兩組來源不同，模型學到的就是來源的差別。這個道理不限於面相，凡是從影像推斷人的屬性的說法，都可以用它來檢查。\u003C\u002Fp>\n\u003Ch2>使用這些材料時的幾點提醒\u003C\u002Fh2>\n\u003Cp>市面上的相書版本極其混亂：翻印、拼湊、改題、託名都很常見，同一書名下的內容可能相差很遠，儘量用有校勘和出版資訊的版本。網路上的面相內容不能作為依據，短影片裡的口訣通常已經刪去了原書自設的限制條件。最後，讀相書的目的是理解一種歷史知識，不是學會看人；如果讀完之後開始用它評價身邊的人，那就正好走反了方向。\u003C\u002Fp>\n\u003Cp>最後關於順序：先讀《荀子·非相》，再讀史傳裡那些零散的記載，然後完整讀一部相書——《神相全編》即可——讓你在別人替你解釋之前，先聽見這些條目自己的聲音。接著讀史學研究，最後讀心理學那幾項，它會解釋你讀相書時產生的那份“聽起來有道理”的感覺從何而來。\u003C\u002Fp>\n\u003Cp>反過來讀——從一本現代通俗相書入門——通常的結果是把明代的一套社會成規，誤當成關於人的一批觀察。\u003Cstrong>閱讀的次序本身就完成了大半的詮釋工作。\u003C\u002Fstrong>\u003C\u002Fp>\n\u003Cp>讀這些東西的目的，是理解一套塑造了一個文明兩千年文學與社會生活的體系。\u003Cstrong>這是研究它的好理由，不是使用它的理由\u003C\u002Fstrong>——而這個區分，正是本節各頁始終努力保持清晰的那一條。\u003C\u002Fp>\n\u003Ch2>要點\u003C\u002Fh2>\n\u003Cul>\n\u003Cli>《荀子·非相》是最好的入門讀物，它比所有相書都早。\u003C\u002Fli>\n\u003Cli>史傳與《漢書·藝文志》提供的是相術的社會位置與分類歸屬，不是技術內容。\u003C\u002Fli>\n\u003Cli>相書主線為：五代宋的早期彙編、明《神相全編》與《古今識鑑》、清《相理衡真》、民國《公篤相法》。\u003C\u002Fli>\n\u003Cli>中文嚴謹研究以術數史與身體史為主，李零、江曉原的著作可作起點。\u003C\u002Fli>\n\u003Cli>國際研究中，Lavater 與 Lombroso 提供跨文明對照，Cooter 說明此類學說的興衰機制。\u003C\u002Fli>\n\u003Cli>心理學方面，Forer、Ambady 與 Rosenthal、Todorov 與 Hamermesh 分別解釋了覺得準的原因和因果方向。\u003C\u002Fli>\n\u003Cli>版本混亂、網路內容不可靠；讀相書是為了理解歷史，不是為了學會看人。\u003C\u002Fli>\n\u003C\u002Ful>","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fpages\u002Fnpq2cCc0K98UrcRFD0Uq.webp",1920,600,{"en":874,"zh":875},"Ink illustration of old books, an inkstone, a brush and a bronze mirror on a wooden table, before two scrolls showing a woman’s profile and the lines of a hand.","水墨插畫：木桌上有古書、硯臺、毛筆和一面青銅鏡，後方兩幅卷軸分別畫著女子側臉和手掌紋路。",{"en":874,"zh":875},"banner","list",{"en":880,"zh":881},"Chinese Physiognomy Sources: Classical Texts and Research","中國相術資料：經典文獻、研究與延伸閱讀",{"en":883,"zh":884},"Primary texts, historical records, Chinese and international scholarship and empirical studies for anyone researching Chinese face reading and 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2026","2026年11月1日","Nov","November",2026,"Sun",{"status":905,"date_slug":924,"time_label":907,"timezone_abbr":908,"date_label":925,"date_label_fr":926,"date_short_fr":927,"date_only_fr":928,"date_range_label_fr":3,"time_label_fr":913,"date_label_zh":929,"date_short":930,"date_short_zh":931,"date_only":932,"date_only_zh":933,"is_multi_day":841,"date_range_label":3,"date_range_label_zh":3,"day_of_month":934,"month_short":919,"month_long":920,"month_num":733,"year":921,"weekday_short":935,"weekday_index":60},"2026-11-21","Saturday, 21 November 2026","samedi 21 novembre 2026","sam. 21 nov.","21 nov. 2026","2026年11月21日 星期六","Sat 21 Nov","11月21日 週六","21 Nov 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