Dissertations / Theses on the topic 'Dao de jing (Laozi)'

More importantly, the possibility is explored that this critical methodology can be employed to examine the translations of DDJ produced in other periods, so as to ask and answer questions of the representation of the source text and the construction of the translator’s identities. This thesis is organized into nine chapters. Chapter 1 reviews the literature on the study of translations of DDJ, and discusses the issues arising from approaches discussed above. Chapter 2 sets out the theoretical framework within which to pursue the line of inquiry proposed by this thesis. Chapters 3 to 8 provide detailed analyses of the representations of the six translations under study, and discuss the construction of the translator’s identity in each of these translations. Chapter 9 provides a summary of the findings, and suggests potential avenues for future research ;自1868年以来，到2011年为止，至少产生了143个《道德经》英译本，大部分译本都附有序言、评论、注释等副文本。Julia M. Hardy以及受其影响的学者将20世纪上半叶《道德经》英译的道家阐释总结为：一种可以帮助西方反思、批评或解救西方文化危机的东方智慧。但是本研究发现，此结论与已有的一些研究成果并不完全相符。不完全相符的原因在于，以往研究在总结某个时期的译本道家阐释时，未能批判使用“历史分期和“译者背景这两种研究途径来选择译本和阐释译本内容；而在这背后主导这两种研究途径的是均质、统一、连续、进步的历史观，以及离具体历史语境的、单一、固定的身份观。 针对以上《道德经》英译的研究途径问题，本研究将引入Michel Foucault（1972/2002）所提出的异质、断裂的历史观，以及Stuart Hall（1990，1992，1996）主张的历史构建的，变化的，复杂的身份观。在这两种理论视角之下，结合Hall（1997）的表征概念和Foucault（1981）的话语概念，来考察20世纪上半叶（1936年-1950年）所有中国译者的6个英译本，并将译文及与之相关的副文本结合起来，分析道家思想在这些译本中是如何被表征的，以及译者在表征过程中是如何构建其身份的。 本研究发现，在6个译本分析中，其中3个译本在不同程度上符合以往研究所总结的这一时期的道家阐释一种可以帮助西方反思、批评或解救西方文化危机的东方智慧；而其余三个译者则使用其他各种话语建构出完全不同面貌的道家思想；并且6个译者身份有着与其背景极为复杂的融合、排斥和转化关系，构建出一种变化、复杂，历史构建的译者身份。因此，“历史分期或“译者背景仍然可以作为研究的起点确立研究《道德经》英译史的范围，但需要批判地使用，从副文本出发结合与之紧密相关的正文考察译本表征和译者身份。更为重要的是，在后续的《道德经》英译史研究中，可以将这一方法去进一步考察其余各个时期和（或）有着某种译者背景的译本，揭示可能存在的译本表征和译者身份的多样性和复杂性。 全文共分九章。第一章为绪论，介绍《道德经》英译研究背景和研究现状，并反思均质、连续历史观和非历史身份观所带来的问题。第二章为理论框架，运用Foucault和Hall的相关理论思想来继续探讨这些问题。第三章到第八章将逐章详细分析每一个译本的道家表征，再据此探讨各个译者身份的构建。第九章为本研究结论和意义。 =During the period 1868-2011, at least 143 English translations of the Daoist classic Dao De Jing (DDJ) were published, most of which were accompanied by a preface, commentary, annotation or other paratexts. Julia M. Hardy, whose work has exerted great influence on many scholars, has concluded that the translations of DDJ produced during the first half of the twentieth century were intended to provide a kind of eastern wisdom capable of helping the West to examine, critique or save its own culture, which was perceived to be in a state of crisis. However, a review of the literature suggests that Hardy’s conclusion has limited applicability, and it is argued here that this limited applicability can be attributed to the problematic use of periodization and background information about translators, which reflects an uncritical application of methodologies informed by a historical perspective that stresses homogeneity, unity, continuity and progress, as well as by a view of identity as non-historical, single and fixed. To address issues arising from the application of these methodologies to the study of translations of DDJ, this thesis adopts a historical perspective informed by Michel Foucault’s (1972/2002) discussion of heterogeneity and discontinuity, and follows Stuart Hall’s (1990, 1992, 1996) view of identity as historical, unfixed and complicated. With reference to Hall’s (1997) discussions about representation and Foucault’s (1981) discussions about discourse, thesis will examine all the six English translations of DDJ, along with the paratexts, published between 1936 and 1950, with a view to investigating how Daoism is represented in each of these translations and how the translators’ identities are constructed in the process of representing DDJ. Investigation shows that, of the six translations, three translations are to different degrees consistent with the conclusion drawn by previous studies that Daoism is treated as an eastern wisdom capable of helping the West to examine, critique or save its own culture. In the other three translations, however, Daoism is presented quite differently, with reference to various discourses. Moreover, the six translators’ identities are intricately related to their social, cultural or educational backgrounds. They may be integrated, excluded, and (or) transformed, as complex, provisional identities are constructed in historical contexts. These findings, to some extent, suggest that translators’ backgrounds and periodization can be critically employed as a starting point for demarcating the scope of study. However, such approaches should be supplemented by a thorough and systematic examination of paratexts.

Aristotle stated in his Poetics that theatre's dual purpose was to educate and entertain. Centuries later the Roman Horace and Indian Bharata echoed his same sentiments. I intend to realize all three theorist's ideas on the theatre by creating an original educational and entertaining work and bringing it to performance. The audience will retain information without being aware of learning if it is presented in a pleasurable way. The most important geopolitical relationship of this century will be between China and America. In order to educate the American public about the culture of The Middle Kingdom, I propose to write and direct my own play, condensing all three thousand years of Chinese literature into a one hundred and ten minute performance. I will benefit from the personal nature of this thesis by experiencing every stage of a play's production: from idea to page to performance. My thesis will be made of three major parts: conceiving and writing the play, a journal of directing the debut production, and a third section made of choices, influences, and reflection on the entire experience. In this manner, the ideas swirling in my head may be made clear to others reading this thesis. The play itself will be a comical distillation of ten selected works of Chinese literature. Four non-gender specific American actors will seem to make up the show as it performs in a tongue-in-cheek way. Taking my stated goal of entertaining and educating the audience to heart, the overarching plot of the play will center on the four actors teaching the audience about the literature and culture of China by acting out scenes and telling stories. The information in the scenes will be targeted to a normal American citizen's educational level with liberal doses of humor added. The four actors will be playing fictionalized versions of themselves and at times breaking character by explaining and setting up the theatricality of the piece to the audience. Part of the fun of the show will be seeing how these actors explain a subject as obtuse as Chinese literature to Americans. Perhaps a cooking metaphor is the best way to think of the play: I will chop up raw Chinese literature, the actors will boil it onstage, the theatregoer will consume the mix, and exit the theatre full of entertaining intellectual nourishment. My experiences directing and producing the finished play will be recorded in a journal as a resource for future directors. I imagine directing the play will be the most challenging aspect of this thesis. How is the play changed when other people interact with it? How will the audience receive it? In addition, Committee Chair Mark Routhier and my thesis Committee Members, Mark Brotherton and Tan Huaixiang, will also give written responses to the play's performances. The play will be performed October 10-13, 2013 in the University of Central Florida's Performing Arts Complex Studio 2 classroom. In the final section I will write a reflection on the entire process. This will serve the dual purpose of giving me a place to collect my thoughts and giving others a special insight to the growth they might experience when producing this play. Foremost among my influences in writing a play with this subject matter are the style and tone of The Reduced Shakespeare Company.<br>M.A.<br>Masters<br>Theatre<br>Arts and Humanities<br>Theatre

碩士<br>國立成功大學<br>中國文學系碩博士班<br>100<br>This article first focuses on discussing perception on the 〝Dao（the Way）〞in the Xiang er. The first central question is that Xiang er how to change the metaphysical thought in Tao Te Ching into religious explanation.〝Dao（the Way）〞in the Xiang er has been transformed into the God because of missionary work. It thinks that 〝Dao（the Way）〞is an absolute and unique existence in the Xiang er. Besides the religious disciplines is displayed deeply for becoming supernatural beings. The religious disciplines which encourage people to do something good are the best way to gain chances becoming supernatural beings. Dao of ontology in He Shang Gong hasn’t high rate because the book focuses on cosmology. Second, deal with the linkage between body and politics in He Shang Gong, must via body as a medium spot. From “body” I can trace back to discuss that He Shang Gong how to explain Dao’s materiality ingredient with “Qi-hua”. Then also to realize how to connect with “body” and “politics” via “Qi-hua”. And saint is the best personality showing the ideal situation of “ the unity of heaven and men”. However, I should realize an important phenomenon that He Shang Gong still adopt the concept of body rule from Lao zi, and “body rule” really be a main idea in He Shang Gong. Last, I discuss “Yiwuweiben（以無為本）” and “Tiwuyongyou（體無用有）” in the Wang Bi’s Laozi Dao De Jing Note and wish to realize the “Dao” in Laozi Dao De Jing Note more. Therefore, the first thing I have to study that by different branch questions such as “ben-mo（本末）” and “ ti-yong（體用）” to realize Wang Bi’s theory of Dao. Finally, I wish that by the comparison among these three books, I can more realize the change and origin of Lao-zi’s thoughts.

博士<br>中國文化大學<br>哲學研究所<br>97<br>Abstract: The Dao as described by Lao Zi in the Chinese philosophical classic the Dao De Jing has undoubtedly played an important part in the development of Chinese thought. It is the purpose of this thesis to trace the thinking in the Dao De Jing and develop a theory that the inherent openness of the Dao is what has allowed Chinese thinkers through the ages to derive inspiration from the Dao De Jing. I would then like to make a comparison of Lao Zi’s Dao with some early Greek philosophical notions, namely the logos of Heraclitus, the aperion of Anaximander and the notion of nothingness as explained by Parimenides. The reason for doing so is to show how the Dao in the Dao De Jing is a more open idea than these notions. The main crux of the argument is that while the above-mentioned pre-Socratic thinkers took the arche or underlying reason for creation as a material notion, Lao Zi gave us the Dao, which is immaterial in nature and thus not limited by the world of things. The Dao thus is pure potential, the encompassing of all possibility before the is any manifestation of difference. The openness of the Dao is found in the fact that it is an unlimiting and inexhaustible source of creation. I would then like to propose that the Dao could be a starting point of new dialogue in world philosophy due to its very philosophical openness.

碩士<br>南華大學<br>生死學系碩士班<br>107<br>The purpose of this study is to explore the current life in the industrial science and electronics industry. The life is busy and out of control, and it is impossible to grasp the pace of life and fall into self-lostness, becoming a common living state that modern people often have. There are more and more trends in the dilemma of living in a strange city and the seriousness of alienation from family and friends. How do modern people in the 21st century respond to this kind of life shock? This research is based on how Taoism's approach to the alienation is the main problem. It focuses on Osho's interpretation of Laozi's Tao Te Ching, and uses Mr. Fu Weixun's "creative hermeneutics" as a research method to explore Osho's "Laozi Tao Jing" interprets how thought penetrates the inner core of life, clearly understands the deepest self, observes and learns from the moment, and realizes the solution of life. In this way, in the face of the helplessness of life alienation, and the dilemma of life, there will be a comfortable state of mind, full acceptance and transcendence, so that the shackles in the heart can be resolved, and the reflection of the heart will initiate the eternality of life awakening.

碩士<br>長榮大學<br>翻譯學系碩士班<br>106<br>The Dao De Jing (Tao Te Ching) is a classic Chinese philosophical work that has gone through countless interpretations and explanations by both Chinese and overseas thinkers. The Dao De Jing has also been translated into various languages over hundred times, making it the most translated book other than the Christian bible. This paper would like to take the Dao De Jing as the source language and look at three English translations as the target language. I would like to see whether methods such as the descriptive-trend approach would render a translation more along the lines of domestication or the other extreme of foreignization. As the Dao De Jing is a classic of Chinese thinking, many overseas thinkers have rendered their translations in a philosophical context, revealing some of their own cultural background and prejudices in the process. Aspects such as the Dao De Jing describing the process of becoming as from “nothing” to “being” takes into account the arduous task of describing an ultimate reality and ontology from a different cultural perspective. Notions such as simplicity and purity are conveyed, which gives the western reader an insight into the spirit of the Dao De Jing and point of departure from which to make comparisons with other philosophical works. This study thus would like to shed light on two aspects of Dao De Jing translations into English, namely the method and process of translation as well as the ideas it conveys as part of a cultural hermeneutic.

碩士<br>華梵大學<br>哲學系碩士班<br>104<br>The Dao-De Jing is the first philosophical masterpiece in the history of Chinese philosophy.The author adopted naive dialectic, which believes that everything has an opposite side and is comprised of a set with its opposite side, such as being & non-being, good & bad, hard & easy…etc. Both members of a set originate from the same source, opposing yet supporting the other in the same time. Applying such concept to management as Laozi’s idea of being and non-being, it suggests a manager to think about “being” only after we finely define where “non-being” is before making plans. In the beginning of Dao, there was nothing, as non-being is the beginning of earth, while after there was something born, everything started their lives, as being existences everywhere. When you have no desire in your heart, you can see the cleverness of the universe. When you have many desires in your heart, you can see the abundances in the universe. For example, anyone must one day face his death as the end of life as going back to non-being.Only under this condition, we expand out our management for this life, as “when we have thought about “non-being”, we can later think about “being”. This is not a passive way of thinking, but an active one, which is exactly opposite to the idea that Confucianism advocates: "If we knew nothing about life, we certainly knew nothing about death”. Since we know that everything is operated to always forward to its opposite direction after it achieves an extreme with a completed cycle, and back to where it was, this is ought to be a limited and inherent condition upon our world. Under this condition we thus start to think and carry out management, and this is what really matches the idea of "Dao".Convergent thinking is to consider where the end and the boundaries are, and then process divergent thinking.Then we do inspection during this process and see if it matches our goal (to be convergent) and propose possible improvement plan (to be divergent).In such process comprised of convergencedivergenceconvergencedivergenceconvergence, we can gradually improve our work towards to the perfection. In Chapter II, we discuss the foundation of Laozi’s management philosophy in Dao-De Jing ─ by exploring synonyms and antonyms such as "being" and "non-being",Laozi believed that “non-being” is prior to “being”, as “doing nothing” is better than “doing many things”. What is opposite to it is the M-type society proposed by Kenichi Ohmae. (The principle of nature is to take away from surplus to supplement the lack. Yet, in the human society, it is just reversed, the human world reduce the poor to make the rich richer.)This is why the M-type society becomes more and more obvious, therefore we need to rethink the harm brought by “doing many things”, abandon dishonest “cleverness” and seek “knowledge” and “bright energy”. In Chapter III, this study emphasizes on traits of Laozi’s management philosophy, we analyzed and sorted thoughts about management that appeared in Dao-De Jing, and generally divided them into three dimensions while compared them with the tide of Western approach of management. The West has been focusing on management since industrial revolution, and though Peter Drucker does not belong to the mainstream, his idea about management is definitely closer to Laozi’s thoughts. If we can sense of the “non-being”-the risk of declination while an enterprise still owns “being” of business, we will know that the risk of “stop innovating” is higher than innovating.All possible adjustments are to create a sustainable operation, since they are to focus on precious value of "true knowledge", and also the direction-oriented management as Laozi’s idea. In Chapter IV, the study takes synonyms and antonyms in Dao-De Jing as its foundation, while adopting convergent and divergent thinking in the same time, with the assistance of chart to help creational thinking, to apply them to management.

碩士<br>中國文化大學<br>哲學系<br>102<br>This study aimed at exploring how to elaborate the meaning of Lao Tzu. It first elaborated the original text according to the core ideas of “Tao” and “Nature” as depicted in the masterpiece Lao Tzu. Hopefully, the reader may look deeper into these two core ideas of Lao Tzu through understanding and recognition. Secondly, this study gave a thorough explanation on Lao Tzu based on two typical remarks with great significance; that is, The Ho-Shang Kung Commentaries on the Lao Tzu and Wang Pi's Commentary on Lao Tzu. It gave a thorough explanation and orientation of Lao Tzu which resulted in great significance on the system of Chinese philosophy. It was mostly based on explaining the development and evolution of Taoism in particular. When it comes to Western philosophy, this study has incorporated some of the ideas introduced by two hermeneuticists, Martin Heidegger and Hans-Georg Gadamer, through citation. The former placed importance on a comparison and contrast on Taoism as introduced by Lao Tzu to explore a possibility of a discourse between the West and the East. The later, however, made a comparison and contrast on the perspective of “fusion of horizons” as depicted in Chinese philosophy through a citation on the point of view of “I take notes on Six Classics; Six Classics based on me through notation.” It exemplified the similarity and divergence on Chinese philosophy and Western philosophy. Accordingly, it revealed a fact that the development of Chinese philosophy has a correlation between the ways of how to interpret the Classics. In a word, this study tried to explore the ideas of “Tao” and “Nature” as depicted in Lao Tzu by proposing three questions to the interpretation of Lao Tzu. I. Two questions about orientation: First of all, it was based on an objective narrative on the original text. It was an activity of interpretation which means it was text-oriented and semantics-oriented. It could be called as pure text orientation. Secondly, it was an activity of interpretation which based on self-actualization through expression and creative ideas and creation. It could be called as fusion of horizons orientation as a matter of fact. II. A compare and contrast on Chinese philosophy and Western philosophy through exploration: This study tried to explore how to apply the perspective, concept, and methodology of Western Philosophy to study Chinese philosophy. It analyzed and tried to see if there is a culture difference that resulting in a gap and barrier. This question is based on the idea of “Tao” as depicted in Lao Tzu. III. Two orientations and an interpretation on the Chinese philosophy and Western philosophy through combining and conversion: This study borrowed some ideas of Creative Hermeneutics as proposed by Charles Fu. It introduced “five hierarchies” of prediction, linguistic-analytic hermeneutics, connotation, critical hermeneutics as well as creative hermeneutics to be viewed as a referential framework for thinking. This question is based on the idea of “Nature” as depicted in Lao Tzu. To sum up, this study was designed to reinforce people’s understanding on the core ideas of “Tao” and “Nature” as depicted in Lao Tzu. It grasped the meaning of hermeneutics and principles of Chinese philosophy right to the point. Accordingly, it reinforced the profession of stringent philosophy and the arts of aesthetics full of creativity through Chinese philosophy thinking such as Taoism through the process of interpretation.

碩士<br>國立中央大學<br>哲學研究所<br>97<br>This thesis focuses on the thought of " Wu Wei Er Zhi "（無為而治）of the Dao De Jing （《道德經》）and presents the discussion from the exploration of the criticism about " Spontaneous Order " of Friedrich A.von Hayek. It seems that the theory of " Spontaneous Order " is similar to the theory of " Wu Wei Er Zhi " in the effect of establishing social order. But there are quite different from each other in the core of the theory. " Wu Wei " doesn’t mean " no action ". It refers to the activity of cultivation of Dao. " Wu Wei " means that the cultivators of Dao come off the attachment of their mind by participating in the society. The activity helps the Dao cultivators to fulfill their--" De ". Every individual cultivates Dao make progress toward the ideal world of " Wu Wei Er Zhi ". In this world, everyone will fulfill their " De " naturally and society will also function in harmony.

碩士<br>國立中興大學<br>中國文學系所<br>101<br>Dao De Jing Yi Shu is an important piece of work written by Cheng Xuan-ying, a Daoist master from the Tang dynasty. It provides commentary on the Dao De Jing as an integration of Chongxuan (the Twofold Mystery of Daoism) and Zhongguan (the Middle Way of Buddhism). This significant book is enlightening as to how Daoist philosophy developed. Nowadays many scholars have researched segments of Cheng Xuan-ying’s thoughts, yet few studies have analyzed the Dao De Jing Yi Shu in a holistic perspective. This thesis aims to analyze and integrate the different perspectives of the Dao De Jing Yi Shu; cultivating one’s nature, being in harmony with nature and reaching perfection. The first part of the thesis introduces Cheng Xuan-ying’s social status, important life events and the book’s structures. The second part analyzes the Way of Heaven and Earth, the Two fold Mystery, the Daoist ideas of perfection and the guidelines to reaching perfection. The third part associates the ideas formed by the Dao De Jing Yi Shu with the fundamental methods of becoming a Daoist sage. In conclusion, the Dao De Jing Yi Shu by Cheng Xuan-ying holds a crucial role in Daoist history and the formation of Daoist practice.

碩士<br>淡江大學<br>西班牙語文學系碩士班<br>100<br>Based on translation and interpretation works of Daode Jing from Carmelo Elorduy, Jose Ramon Alvarez and Inaki Preciado Idoeta, this thesis will explore the hierarchy and level of translation works among metaphysics by mainly focusing on Tao, Yu, and Wu. Recent translation works are more involved with literature and business application and less with philosophy and thoughts. As a result, even such translation works often discuss the composition of poems or statement of rhymes, they may not offer comprehensive translation for certain philosophical translations. However, translation itself is a way of interpretation. In this thesis, the research method of the analysis and discussion will be built in the ground of Truth and Method by H. Gadamer. This thesis will firstly summarize and analyze the outcomes of previous studies, including discussion of western and eastern literature review, summary of Sinology of Spain, and interpretation of metaphysics from Sinologists. Secondly, the author will provide Spanish translation of chapter one, chapter four and chapter twenty-five from Daode jing in order to offer further understanding of Tao interpretation from Sinologists. Lastly, the conclusion, which is approach of philosophical translation, can serve as response to the contribucion of Spain Sinologists. To sum up, the dilema in philosophical translation cannot be eliminated with one standard solution. However, we could explore new meanings from historical texts by applying translation from varied angles. If we could attract people’s attention toward historical texts through new interpretations, then the abundant meanings can be more extended and evolved.

Dissertação de mestrado em Estudos Interculturais Português/Chinês (área de especialização em Tradução, Formação e Comunicação Empresarial)<br>A presente dissertação tem como principal objetivo fazer uma análise comparativa em termos ideológicos à obra poética de Alberto Caeiro e à obra clássica chinesa Dao De Jing (道德经，Dào dé jīng). Deste modo, este trabalho será constituído por três partes. Na primeira parte, pretende-se não só esclarecer o conceito Taoismo e explicar a origem da filosofia taoista, bem como analisar as ideologias e pensamentos transmitidos a partir da obra clássica Dao De Jing, que se encontra na base desta filosofia. Neste processo, tentar-se-á, paralelamente, enquadrar histórica e socialmente a origem desta corrente de pensamento, assim como explicar a posição que a filosofia assumiu na sociedade chinesa e a sua importância. A segunda parte focar-se-á em Alberto Caeiro e na sua obra poética, começando por se apresentar brevemente o célebre poeta português do século XX, Fernando Pessoa, juntamente à criação da sua heteronímia, focando o surgimento do heterónimo Caeiro e as ideologias encontradas nos seus poemas, o seu modo de estar na vida e de observar o mundo. Na terceira e última parte desta dissertação pretende-se comparar essas ideologias do Mestre Caeiro com as ideologias encontradas em Dao De Jing, analisando semelhanças e diferenças, de forma a identificar as razões de tais similaridades e afastamentos. Para tal, ter-se-á sempre em conta diferenças culturais, não só provenientes do facto das obras se encontrarem em países muito díspares e longínquos fisicamente, como também do facto de se localizarem em épocas temporalmente muito distantes.<br>The current dissertation has it’s main focus on the comparative analysis in ideological terms between the poetic work of Alberto Caeiro and the classical Chinese book Dao De Jing (道德 经, Dào de jīng). In this way, this work will be divided into three parts. In the first part, it is intended not only to clarify the concept of Taoism and to explain the origin of Taoist philosophy, as well as to analyze the ideologies and thoughts transmitted from the classic Dao De Jing, the basis of this philosophy. In this process, it will be tried, in parallel, to frame historically and socially the origin of this current of thought, as well as to explain the position that philosophy assumed in Chinese society and its importance. The second part will focus on Alberto Caeiro and his poetical work, starting with briefly presenting the celebrated Portuguese poet of the twentieth century, Fernando Pessoa, together with the creation of his heteronymy, focusing on the emergence of the heteronymous Caeiro and the ideologies found in his poems, his way of being in life and observing the world. In the third and last part of this dissertation we intend to compare these ideologies of Master Caeiro with the ideologies found in Dao De Jing, analyzing similarities and differences, in order to identify the reasons for such similarities and separations. This will always take into account cultural differences, not only due to the fact that the works are in very different and physically distant countries, but also because they are located in very distant times.<br>目前的论文主要集中在对阿尔贝托·卡埃罗的诗作和中国古典书籍《道德经》之 间的思想术语的比较分析。这样，这部作品将被分为三个部分.第一部分，不仅 阐明了道家和道教的概念，也解释说明了道家哲学的起源，还分析了由道家经典 - «道德经» 中延伸出的思想和意识形态价值观。在这个过程中，它会被对比检验， 来勾画出其社会的和历史的渊源，阐明其在中国社会中的地位及其重要性。第二 部分会着重于阿尔贝托·卡埃罗和他的诗歇著作，由简要展示二十世纪葡萄牙饱 负盛名的诗人 -费尔南多·佩索阿及其创造的异名映射开始，着重于异名的卡埃 罗的产生出现和其诗中的思想意识形态， 即他生活和观察看待世界的方式。 在第三部分也就是最后一部分中，我们将对比卡埃罗大师的价值观和 «道德经» 中蕴含的价值观，分析二者的异同，进而明析这些相似和分歧的产生原因。文化 差异一直被考虑在内，不仅因为这些著作产生于地理位置不同的国度，也由于二 者年代的久远。