Terry Frederick Kleeman，中文名祁泰履，加州大学柏克莱分校东方语言博士。现为美国科罗拉多大学东亚语言与文学系教授，负责教授该校的东亚宗教课程。研究重点是中国宗教和思想，特别是中世纪宗教道教和民间宗教，以及中国民族史、中国西南地方史、东亚新宗教和中国考古学。研究的重要主题包括祭祀、仪式、宗教伦理和精神启示。曾任中国宗教研究会会长、美国宗教学会中国宗教组联席主席。
研究领域：
中国宗教和思想，中世纪宗教道教和民间宗教，以及中国民族史、中国西南地方史、东亚新宗教和中国考古学。
教育经历
1975 年 佛罗里达州科勒尔盖布尔斯迈阿密大学文学士，历史系
1979 年 加拿大温哥华不列颠哥伦比亚大学文学硕士，亚洲研究系
1988 年 加利福尼亚大学伯克利分校博士，东方语言系
工作经历：
1975-1976 不列颠哥伦比亚大学助教
1983-1986, 1987-1988 加州大学伯克利分校日语助教
1988-1995 宾夕法尼亚大学中文系助理教授
1995-1996 明尼苏达大学中文助理教授
1996-1998 威廉玛丽学院宗教学助理教授
1998-1999 科罗拉多大学中文和宗教研究助理教授
1999-2007 科罗拉多大学中文与宗教学副教授
2007-2015 科罗拉多大学中文副教授
2015 加州大学伯克利分校中文系客座副教授
2015-2016 科罗拉多大学中文系教授
2016-2021 科罗拉多大学中文与宗教学教授
2022至今 科罗拉多大学中文与宗教学荣誉教授
学术成果：
著作：
A God’s Own Tale: The Book of Transformations of Wenchang
A study of the 12th century revealed autohagiography of Wenchang, the patron deity of
Chinese literati. Albany: State University of New York Press, 1994.
Reviewed in
Asian Folklore Studies
55.1 (1996): 165-166;
Bulletin de l’École-Française
d’Extrême-Orient
83 (1996): 438-358, esp. 449-454;
Journal of the American Academy
of Religion
64 (1996): 430-432;
Journal of American Oriental Society
115.4 (1995): 704-
5;
Journal of Chinese Religions
23 (Fall 1995): 187-192;
Tōhō Shūkyō
89 (1997): 82-88;
and
T’oung Pao
82 (1996): 194-97.
Great Perfection: Religion and Ethnicity in a Chinese Millennial Kingdom.
Honolulu:
University of Hawaii Press, 1998.
Study of a non-Chinese regional kingdom (A.D. 303-347), founded upon a Taoist
theocratic model.
Reviewed in
Asian Folklore Studies
58, no. 1 (1999): 258-259;
Journal of Chinese
Religions
27 (1999): 159-161;
Journal of Religion
80, no. 1 (Jan 2000): 166-167;
T’oung
Pao
86, no. 4-5 (2000): 414-417.
Celestial Masters: History and Ritual in Early Daoist Communities
. Cambridge, MA:
Harvard University Asia Center, Harvard University Press, 2016. Winner of Prix
Stanislas Julien 2017 for best book in Sinology, Académie des Inscriptions et Belles-
Lettres, Paris.
A monograph-length analytical study of early Daoist history, drawing upon scriptural,
epigraphical, and iconographic evidence and focusing upon the structure, composition
and personal interaction within communities composed primarily of the Daoist faithful.
Reviewed in
Early Modern China
22 (2016): 72-74; “Reading Religion” blog, American
Academy of Religion, URL: http://www.readingreligion.org/books/celestial-masters ,
date September 30, 2016;
China Review International
22.2 (2015): 128-130;
Religious
Studies Review
42.4 (2016.12), 259-265;
学术论文：
“
Wei, Jin, Nanbeichao zhi wenshi yu Daojiao zhi guanxi
(
The Relationship of Literati of the
Wei, Chin, Nan- pei Ch’ao Period and Religious Taoism
) by Li Fengmao.” A review
article co- written with T. Yamada.
Tōhō Shūkyō
56 (1980.10): 85- 90.
*“Land Contracts and Related Documents.” In
Makio Ryōkai Hakase Shōju Kinen Ronshū:
Chūgoku no Shūkyō, Shisō to Kagaku
(Tokyo: Kokusho Kankōkai, 1984), 1- 34.
“Taoist Ethics.” In John Carman & Mark Juergensmayer, eds.,
A Bibliographic Guide to the
Comparative Study of Ethics
(Cambridge: Cambridge Univ. Press, 1991), 162-95.
*“Sinology in North America: Shang, Zhou, and Han.”
Journal of Intercultural
Communications
17-18 (1990-91): 86-94. In Japanese as Fukui Shigemasa, tr., “Kita
America ni okeru Chūgokugaku no genjō—In, Shū, Kan o chūshin ni,”
Shakai bunka
shigaku
[
Journal of Social and Cultural History
] 31: 103-114.
*“The Expansion of the Wen-ch’ang Cult.” In Patricia Ebrey and Peter N. Gregory, eds.
Religion and Society in T’ang and Sung China
(Honolulu: University of Hawaii Press,
1993), 45-73.
*“Senshu: Seitōteki na chihō shinkō”
川主：正統的な地方信仰
[The Lord(s) of Sichuan:
An orthodox local cult].
Tōhō shūkyō
80 (1992): 33-50; 81 (1993): 43-50.
“Shidō teikun shinkō kenkyū no genjō”
梓潼帝君信仰研究の現状
[The current state of
researches into the cult of the Divine Lord of Zitong]. Maruyama Hiroshi, tr. In
Progress towards Taoist Culture: Collected Essays of the Society for Research into
Taoist Culture
[
Dōkyō bunka e no tenbō
] (Tokyo: Hirakawa Publishing, 1994), 238-41.
*“Mountain Deities in China: The Domestication of the Mountain God and the Subjugation of
the Margins.”
Journal of the American Oriental Society
114.2 (April-June 1994): 226-38.
*“Licentious Cults and Bloody Victuals: Sacrifice, Reciprocity and Violence in Traditional
China.”
Asia Major
, Third series, 7.1 (1994): 185-211. Reprinted in Vincent Goossaert,
ed.,
Critical Readings on Chinese Religion
(Leiden: Brill, 2013), 2: 699-724..
“The Lives and Teachings of the Divine Lord of Zitong.” In Donald S. Lopez, Jr., ed.,
Religions of China in Practice
(Princeton: Princeton University Press, 1996), 64-71.
“You jisi kan Zhongguo zongjiao de fenlei”
由祭祀看中國宗教的分類
[A consideration of
the typology of Chinese religion from the standpoint of sacrifice]. In Li Fengmao and
5
Zhu Ronggui (Ron-guey Chu), eds.,
Yishi, Miaohui yu shequ: Daojiao minjian xinyang
yu minjian wenhua
[Ritual, temple festivals, and communities: Daoist and popular beliefs
and popular culture] (Nangang: Academia Sinica, Institute of Literature and Philosophy,
1997), 547-555.
*“Sources for Religious Practice in Zitong: The Local Aspect of a National Cult.”
Cahiers
d’Extrême-Asie
10 (1998): 341-355.
*“Daoism and the Quest for Order.”
Taoism and Ecology
(Cambridge, Mass.: Center for the
Study of World Religion, Harvard University, 2001), 61-70.
*“Ethnic Identity and Daoist Identity in Traditional China.” In Livia Kohn and Harold D.
Roth, eds.,
Daoist Identity: History, Lineage, and Ritual
(Honolulu: University of
Hawai’i Press, 2002), 23-38.
*“Reconstructing China’s Religious Past: Textual Criticism and Intellectual History.”
Journal of Chinese Religions
32 (2004): 29-45.
*“Feasting without the Victuals: The Evolution of the Daoist Communal Kitchen.” In Roel
Sterckx, ed.,
Of Tripod and Palate: Food, Politics, and Religion in Traditional China
(New York and Hampshire, UK: Palgrave MacMillan, 2005), 140-162.
*“The Evolution of Daoist Cosmology and the Construction of the Common Sacred Realm.”
Taiwan Journal of East Asian Studies
2.1 (June 2005): 89-110.
*“Daoism in the Third Century.” In Florian C. Reiter, ed.,
Purposes, Means and Convictions
in Daoism: A Berlin Symposium
, Asien- und Afrika-Studien der Humboldt-Universität su
Berlin Band 29 (Wiesbaden: Harrassowitz Verlag, 2007), 11-28.
*“Shoki kyōkai shiryō to shite no Dōkyō no rinri kihan ni tsuite”
初期教会資料としての道
教の倫理規範について
[On Daoist ethical norms as a source for early church history].
Tr. Mori Yuria
森由利亞
.
Tōyō no shisō to shūkyō
東洋の思想と宗教
24 (2007): 1-26.
“Daoism and Co-existence”
道教と共生
. In Research Center for Kyōsei Philosophy, ed.,
Annual Report of Kyosei Studies 2008
(Tokyo: Research Center for Kyosei Philosophy,
2008): 40-44.
*“The Ritualized Treatment of Stroke in Early Medieval Daoism and the Secret Incantation
of the Northern Thearch.” In Florian Reiter, ed., F
oundations of Daoist Ritual, A Berlin
Symposium
, Asien- und Afrikastudien der Humboldt-Universität zu Berlin, Vol. 33
(Wiesbaden: Harrassowitz Verlag, 2009), 227-238.
“Michi no kyōkai wo sadameru: shoki Dōkyō kyōdan nin okeru shūkyōteki aidentiti”
「道」の
境界を定める
—
初期道教教団における宗教的アイデンティティ
[Determing the border of
the Dao: Religious identity in the early Daoist church]. In F. Tanaka and Terry Kleeman,
eds.,
Dōkyō to kyōsei shisō
道教と共生思想
[Daoism and the philosophy of co-existence],
tr. N. Kikuchi (Tokyo: Taiga shobō, 2009), 36-52.
*“Community and Daily Life in the Early Daoist Church.” John Lagerway and Lü Pengzhi,
eds.,
Early Chinese Religion: Part 2, The Period of Division (220-589)
(Leiden: Brill,
2010), 395-436.
6
*“Authority and Discipline in the Early Daoist Church.”
Daoism: Religion, History and
Society
2 (2010): 37-64.
*“Exorcising the Six Heavens: The Role of Traditional State Deities in the
Demon Statutes of
Lady Blue
.” Florian C. Reiter, ed.,
Exorcism in Religious Daoism: A Berlin Symposium
,
Asien- und Afrika-Studien der Humboldt-Universität zu Berlin, Vol. Nr. 36, (Wiesbaden:
Harrassowitz Verlag, 2011), 89-104.
*“‘Take charge of Households and Convert the Citizenry’: The Parish Priest in Celestial
Master Transmission.” Special Issue: Affiliation and Transmission in Daoism: A Berlin
Symposium.
Abhandlungen für die Kunde des Morgenlandes
78 (2012): 19-39.
“Registers and transmission in Celestial Master and Later Daoism.”
Yaozoku bunka kenkyūjo
tsūjin
4 (2013): 40-49.
*“The Performance and Significance of the Merging the Pneumas (Heqi) Rite in Early
Daoism.”
Daoism: Religion, History, and Society
, Special Issue on Changing Fate in
Daoism, 6 (2014): 85-112.
*“Cultivating Conduct and Establishing Merit: Pursuing the Good Life in Early Daoism.”
Daoism: Religion, History, and Society
8 (2016): 5-30.
“Individual and Community in Early Daoism." In Gert Melville and Carlos Ruta, eds.,
The
Potency of the Common: International Perspectives about Community and Individuality
(Oldenbourg: de Gruyter, 2016), 255-68.
*“Daoism and Popular Religion in Imperial China.”
Oxford Research Encyclopedia of Asian
History
, 2017.
“Many Paths, Many Souls: Traditional Chinese Views of the Other World.” In Gert Melville
and Carlos Ruta, eds.,
Experiencing the Beyond: Intercultural Approaches
(Oldenbourg:
de Gruyter, 2017), 176-187.
“Qishi zhi hou: chengshu de Tianshidao zhong de jiuji yu enfu”
「启示之后：成熟的天师
道中的救济与恩福」
[After the apocalypse: Salvation and blessings in the mature
Celestial Master church]. In Jin Xun
金勛
, ed.
Dongfang wenhua yu xinling jiankang
東
方文化与心灵健康
[Oriental culture and mental health] (Beijing: Zongjiao wenhua
chubanshe, 2018), 182-191.
*“Cheng-Han.” In Albert E. Dien and Keith N. Knapp, ed.,
Cambridge History of China
Volume 2, The Six Dynasties 220-589
, 145-154. Cambridge: Cambridge University Press,
2019.
“After the Apocalypse: The Evolving Ethos of Celestial Master Daoists.” In Gil Raz and
Anna Shields, ed.,
Religion and Poetry in Medieval China: The Way and the Words,
161-
174. Amsterdam: Amsterdam University Press, 2023.
