Dissertations / Theses on the topic 'Laozi'

Il manoscritto del Laozi su bambù custodito presso l’Università di Pechino, indicato nelle fonti cinesi col nome di Hanjianben 漢簡本 (lett. edizione su bambù di epoca Han), si configura come l’ultimo dei testimoni antichi venuti alla luce negli scorsi decenni dopo quelli su seta di Mawangdui 馬王堆 (1973) e su bambù di Guodian 郭店 (1993). Si tratta di un manoscritto di epoca Han Occidentale (206 a.e.c. – 9 e.c.), datato generalmente al periodo di regno dell’imperatore Wu 武 (156 – 87 a.e.c), proveniente verosimilmente da uno scavo archeologico clandestino e acquistato dall’Università di Pechino nel 2009. A differenza dei manoscritti di Mawangdui e Guodian, tuttavia, il manoscritto dell’Università Pechino ha ricevuto scarsa attenzione da parte del mondo accademico occidentale, anche a causa del sospetto di contraffazione di cui il manoscritto è stato inizialmente tacciato, un sospetto strettamente legato alla sua provenienza da scavi clandestini. L’ipotesi della contraffazione è stata definitivamente smentita da recenti studi che dimostrano l’antichità del reperto e dunque il suo valore ai fini della ricostruzione della trasmissione dell’opera nei millenni. Attraverso un lavoro di trascrizione completa del manoscritto e di collazione pericope per pericope con altri importanti testimoni dell’opera sia manoscritti sia a stampa, nonché attraverso un raffronto con le citazioni disseminate nella letteratura recepta, il presente elaborato mira all’individuazione e allo studio delle varianti sia formali sia sostanziali contenute.

Thesis advisor: Mark S. Heim<br>This dissertation is a comparative study of spiritual cultivation in Early Daoism and the spiritual teaching of Augustine's Christianity. My goal is to examine how early Daoism's founder, Laozi, and the Christian bishop, Augustine of Hippo, characterize the fulfillment of humanity through religious transformation. My argument is that the metaphysical speculations that figure in their works---and which scholarly readers often emphasize---are offshoots of profound practical, soteriological concerns. These soteriological concerns reveal that the primary interest for both writers was to discover those spiritual and intellectual practices that could most effectively mediate between human experience and the manifestation of transcendent order. This study takes its inspiration from pioneering instances of comparative theology (particularly works by Francis Clooney S.J. and Lee Yearly), and focuses on the cross-reading of texts. For Laozi, the basic text used in this study is. For Augustine, the primary text is de Trinitate, with some Daode Jing closely related writings. Both texts play similar formative roles in their respective religious traditions. My methodology also makes heuristic use of Bernard Lonergan's study of the fourfold operation of human consciousness as experience, understanding, judgment and decision. This general description of human consciousness is a useful framework to draw out similarities and differences in these texts. The primary thematic interest of the thesis is ethical. I explore how early Daoism and Augustine's Christianity were both animated by the concern to confront human violence through spiritual exercises and the renewal of authentic humanity. In comparing Daode Jing and de Triniate, I consider the ways that each author's encounter with social violence shaped their intellectual projects. Laozi and Augustine's search for transcendent order was motivated by the hope of overcoming disordered human desires. This task required an understanding of human participation in transcendent order which could be realized in direct realms of experience, through knowledge of the operations of interior consciousness and the practice of daily spiritual exercises. Though both thinkers are often treated in dogmatic or philosophical terms, their primary interest was in practical spirituality, a way of living. Both Laozi and Augustine searched for `the Way" for disciples of their respective traditions to nurture personal life and to maintain hope as a religious community in a turbulent world. These issues are dealt with in four chapters. In Chapter One I develop my theoretical framework and the categories of the hermeneutics of consciousness. In Chapter Two I reconstruct the political-religious context of Chinese culture that the author of Daode Jing criticized . Against this context, I then explain in Chapter Three Laozi's major insights into the nature of transcendent order, particularly his understanding of its character as Three in One (Self-so, Nothing and Something), specified in Daode Jing. In Chapter Four I expound Augustine's development of the doctrine of the Trinity as the fundamental signature of divine reality, which is also reflected in the structure of human subjectivity. This leads to Chapter Five where I consider these two views as dialogical partners and advance the view that a juxtapositional reading of these two texts leads to new insights through the way that each can be said to develop a distinctive interpretation of the concept "effortless action."<br>Thesis (PhD) — Boston College, 2009<br>Submitted to: Boston College. Graduate School of Arts and Sciences<br>Discipline: Theology

This thesis reaches across multiple disciplines, including music psychology, performing arts, and philosophy, to propose using Lao Tzu’s philosophical thoughts in his book Tao Te Ching (also Dao De Jing, daodejing) to cultivate a classical performing musician’s “professional mindset.” “Professional mindset” is defined as the performer’s attitude in dealing with people including himself, and philosophical perspectives in making music. Part I evaluates the recurring traits of classical performing musicians (CPMs) as key for later arguing that Tao Te Ching helps enhance and transform the associated behaviors of a CPM’s recurring traits. These traits include being aloof, intelligent, emotionally unstable, dominant, sensitive, imaginative, self-sufficient, having high ergic tension, along with the associated second-order factors introversion, anxiety, independence, and being unrestrained. Part II introduces Tao Te Ching by building its thinking system map, with each of the book’s components explained and the underlying concepts hidden in the map uncovered via my English translations of the text as found in Chen Guying’s commentary. Part III presents three perspectives that collectively argue how Tao Te Ching cultivates a CPM’s professional mindset. The first analyzes anecdotes from the biographies of flutist Marcel Moyse using the recurring traits of CPMs in order to show how Lao Tzu’s thoughts can enhance or transform the associated behaviors of the recurring traits of CPMs. The second philosophically applies the duality of Lao Tzu to a CPM’s main musical activities and defines his daily performing cycle. The third explains how Tao Te Ching creatively deals with musical matters.

In diesem Text geht es um eine vergleichende Recherche zwischen dem deutschen Philosophen Ernst Cassirer und dem chinesischen Philosophen Laozi in Bezug auf ihr Verständnis für die kultur. Der Unterschied verdankt sich ihrem unterschiedlichen Verständnis für den Begriff „Nichts“. Das 1. Kapitel behandelt die Interpretation Cassirers und Laozis vom Begriff Nichts. Cassirer hat in drei Fragebereichen den Spielraum des Nichts beschränkt, und zwar erstens in der Frage nach dem verbindenden Band für die Ganzheit der Welt, zweitens nach der Einheit der Welt, und drittens nach dem ethischen Wert der Kultur. Im Vergleich dazu gibt Laozi dem Nichts einen positiven Spielraum in diesen drei Fragebereichen. Folglich dienen die drei Fragebereiche als die Basis der Vergleichbarkeit zwischen Cassirer und Laozi in den folgenden drei Kapiteln. Das 2. Kapitel erläutert, wie Cassirer und Laozi auf unterschiedliche Weise die Vielfältigkeit und gleichzeitig die Ganzheit der Welt erklären. Der erstere hebt ein repräsentierendes Verhältnis hervor, während der letztere ein genetisches Verhältnis behauptet. Es handelt sich beim 3. Kapitel um das Problem der Einheit. Cassirer und Laozi beide haben die Einheit in einem Prozess gesucht. Dieser Prozess ist für Cassirer der lebendige Prozess der Formung, während er für Laozi der lebendige Prozess der Entformung ist. Dazu redet Cassirer von einer Rückkehr von der forma formata zur forma formans. Laozi hingegen redet von einer Rückkehr vom Sein zum Nichtsein. Das 4. Kapitel behandelt die Wertfrage in Hinsicht der Kultur. Cassirer und Laozi weisen der Freiheit unterschiedliche Definitionen zu. Folglich weist Cassirer der Kultur eine positive Beurteilung zu, und Laozi fällt ein ethisch negatives Urteil über die Kultur. Die Möglichkeit einer Kombination von Cassirers positiver Einstellung zur Kultur und Laozis negativer Einstellung zur Kultur besteht in der praktischen Bedeutung eines subjektiven Zustands des Selbstvergessens bei der Arbeit.<br>The text deals with a comparative research between the German Philosopher Ernst Cassirer and the Chinese Philosopher Laozi in relationship with their understanding of the culture. The differences between them are owed to their different understanding of the concept “nothingness”. The Chapter 1 is about the interpretation of Cassirer and Laozi of the concept “nothingness”. Cassirer limits the play space of the nothingness in three areas of questions: first the question about the connecting bond for the entirety of the world, secondly about the unity of the world, and thirdly about the ethical value of the culture. In comparison with this Laozi gives the nothingness much positive play space within these three areas of questions. Therefore the three question areas serve as the basis of the comparability between Cassirer and Laozi in the following three chapters. The Chapter 2 describes how Cassirer and Laozi explain the variety and at the same time the entirety of the world in different ways. The former emphasizes a representing relationship, while the latter maintains a genetic relationship. The Chapter 3 deals with the problem of the unity. Both Cassirer and Laozi search for the unity during a process. For Cassirer this process is the living process of shaping of form, while for Laozi the living process of releasing from form. For it Cassirer talks about a return from forma formata to forma formans. However Laozi talks about a return from being to nonbeing. The Chapter 4 treats the value question in regard to the culture. Cassirer and Laozi assign different definition to the freedom. Therefore Cassirer gives the culture a positive evaluation, while Laozi makes an ethically negative judgment over the culture. The possibility of a combination of Cassirer’s positive attitude to the culture and Laozi’s negative attitude to the culture exists in the practical meaning of a subjective self-forgetting status at work.

Since the first publication of the Huangdi Sijing in 1974, a critical literary study of it has been required to stand in the middle ground between the word by word commentaries of the editors and the generalisations of the historians of philosophy. A literary study puts the emphasis on the primacy of the text itself and aims to show its philosophy in relation to its literary format. Part One of the thesis isolates units within the text by concentrating on the use of binary terminology. By noting passages that use different binary terms, one can identify varying strands of composition. These are each placed in relation to their literary context in so far as it is known from works of the same period. Part Two looks at the process of redaction of each of the four canons and their social context. It shows how disparate essays could be gathered under one cover to serve a common end. The method is that in common use in Biblical studies. A conclusion reviews the notions of "school" and "huang-lao" that are current in contemporary discussions of Chinese thought. My edition of the text cannot pretend to be definitive but it does aspire to set a standard of scholarship by presenting the opinions of all editions known to me in a way that allows for future modifications, if necessary, by supplying a standard form of reference for any passage, free from the vagaries of modem pagination and with a full apparatus. The standards of editing the text are also those current in critical editions of the Bible. If I have been able to present the Chinese text in a standard way, then perhaps this work may furnish greater scholars with material to enable them to give to Chinese philosophy the place it deserves in the commonwealth of human wisdom.

This thesis encompasses a survey of contemporary environmental literature (1970s to the present) as it relates to the tenets of Taoist literature, specifically the Chuang Tzu and the Tao te Ching. The thesis also presents and evaluates pertinent criticisms concerning the practice of relating modern environmental problems to ancient Chinese philosophy. The thesis contains a preface that describes the historic roots of Taoism as well as an explanation of the Chinese terminology in the paper. The environmental literature is divided into three major groups and discussed in the three chapters of the paper. The three groups include mainstream environmentalists, deep ecology, and ecofeminism.

The Xigaze forearc basin records the evolution of the southern Lhasa terrane convergent margin, largely affected by Neo-Tethyan subduction processes, prior to the Paleocene Tethyan Himalaya-Eurasia collision. New geologic mapping and U-Pb detrital-zircon geochronologic data from the Lazi region, 340 km southeast of Lhasa, show that forearc basin sedimentation began ca. 110 Ma conformably atop the Yarlung-Tsangpo ophiolitic melange. By this time, the arc-trench system along the southern margin of the Lhasa terrane (Eurasia) consisted of an accretionary complex, overlying ophiolitic melange, the Xigaze forearc basin, and the Gangdese magmatic arc. There is no geological evidence in the Lazi region for more than one subduction zone between the southern Lhasa terrane margin and India. Sedimentological facies analysis from Albian to Santonian clastic and carbonate sedimentary rocks preserved in the Xigaze forearc basin indicate deep-marine sedimentation characterized by hemipelagic carbonate and volcanogenic sediment-gravity-flow deposits. Sandstone modal petrographic and U-Pb detrital-zircon geochronologic data reveal Asian continental margin, Gangdese magmatic arc, and central to northern Lhasa terrane provenance. During this time, basin fill was deposited in cycles of high and low sediment flux characterized by alternating successions of clastic turbidite inner- to outer-fan deposits and hemipelagic limestone and marlstone sequences. Along-strike differences in the timing of initial forearc basin sedimentation are likely the result of intra-basin topography and/or diachronous development of ophiolitic forearc basement.

Ethno-linguistic diversities and the rights to enjoy and maintain indigenous languages and identities has been a central issue in the socio-political agenda of Turkey since the foundation of the Republic of Turkey. The Lazi have taken their part in the discussions concerning minority rights through the discourses of a group of Lazi activists since the early 1990s.This study aims to examine the discursive construction of Lazi identity with close attention to its various actors and the context in which the process is carried out. To this end, selected texts by the social actors who are involved in the Lazi identity building process are studied in terms of various functions of language contributing to the communicative production of discourses. The content of written and oral commentaries by various social actors who are influential in the Lazi identity building process is studied using Critical Discourse Analysis (CDA).The study concludes that the construction of Lazi identity is an on-going process which is developed by influential social actors. The discourses of Lazi activists display a dilemma between the commitment to establish or re-establish a distinct Lazi identity with emphasis on a distinct language and culture rooted in ancient history and a determination to remain a component of the Republic of Turkey.

The Yarlung (India-Asia) suture zone in southern Tibet records Middle Jurassic—Late Cretaceous development of the Lhasa terrane (Eurasian) convergent margin and subsequent India-Asia collision beginning in Paleocene time. This dissertation reports data from field-based geologic investigation of the Yarlung suture zone in the Lopu Range and Lazi Regions, ~600 and ~300 km west of the city of Lhasa, respectively. Field data were combined with new geochronology (detrital and igneous zircon U-Pb, garnet Lu-Hf), thermochronology (white mica Ar-Ar and zircon U-Th/He), and metamorphic petrology data to develop a tectonic model involving multiple episodes of shallow underthrusting, rollback, and breakoff of both oceanic and continental lithosphere. Switches between extensional and contractional deformation along the Yarlung suture zone appear to be controlled by changes in subduction dynamics. If this tectonic model is representative, then the tectonic process of inter-continental collision is responsible for much larger magnitudes of crustal recycling that previously thought. A hornblende-plagioclase-epidote paragneiss block in ophiolitic mélange, deposited during Middle Jurassic time, records Late Jurassic or Early Cretaceous subduction initiation along the Eurasian margin followed by Early Cretaceous forearc extension. Detrital zircons from Xigaze forearc basin strata deposited unconformably atop ophiolitic mélange produced a maximum depositional age of 97 ± 1 Ma, providing a minimum age for establishment of an arc-forearc-trench convergent margin along the southern Lhasa terrane. Metasedimentary rocks that were originally deposited along the Indian passive margin were subducted beneath the Lhasa terrane to upper-mantle depths, reaching high-pressure (HP), low-temperature conditions (≥1.4 GPa at T≤600 °C). Garnet Lu-Hf geochronology indicates that prograde metamorphism of the Indian metasedimentary rocks was ongoing at 40.4 ± 1.4 Ma while white mica Ar-Ar thermochronology indicates exhumation to mid-crustal depths between 39-34 Ma. Gangdese arc magmatism persisted after the onset of India-Asia collision, producing plutons that intruded sedimentary-matrix mélange of the southern Lhasa terrane subduction-accretion complex between 49-37 Ma. These data suggest steep subduction or southward trench retreat immediately prior to shutdown of arc magmatism along the Yarlung suture zone (37 Ma), shortly after the onset of high-pressure rock exhumation. We interpret that these data record a Paleocene—Eocene episode of southward rollback, breakoff, and underthrusting. During Oligocene—Miocene time, nonmarine strata were deposited along the Yarlung suture zone immediately prior to shortening across a system of out-of-sequence, top-north reverse faults. Based on our data and previous work, we interpret that sedimentation was driven by a second episode of rollback and breakoff of Indian continental lithosphere, whereas subsequent contractional deformation was driven by renewed shallow subduction. Compilation of regional thermochronological data and interpretation of seismic reflection data from previous investigations suggests that the top-north reverse faults comprise a foreland-dipping passive roof duplex above the leading edge of a structurally deeper, hinterland-dipping duplex beneath the southern Lhasa terrane. The Yarlung suture zone switched from north-south contraction to east-west extension by ~16 Ma based on a crosscutting relationship between a leucogranitic dike and a normal fault related to a larger horst structure in the Lopu Range region. Tectonic exhumation in the footwall block of the horst drove cooling through zircon (U-Th)/He closure temperature (~180 °C) between 12-6 Ma.

This thesis explores the reception of Johann Joachim Winckelmann in Italian art scholarship, 1755-1834. Winckelmann posed a problem: he was a presence in Italy that could not be ignored, yet the views he expounded were Italophobic and contentious to an Italian readership. In light of this dilemma, the research question asked is how did Italian art scholarship respond to Winckelmann in this period and why did it respond in that way. The core argument advanced is that there were two opposing reactions to Winckelmann, both of which were motivated by nationalism. On the one hand, Italian art scholars presented Winckelmann, his works, and his views as less attractive to an Italian readership than they would otherwise have appeared and, on the other hand, they presented him as more attractive. Through these reactions – termed foreignization and domestication respectively – art scholarship either defended against and ostracized Winckelmann or, when presented as less offensive, welcomed and embraced him amongst Italians. Thus this thesis argues that both reactions demonstrate a nationalistic attempt to portray Winckelmann in the manner most auspicious to the yet-to-be-united peninsula. In order to explore this response to the German scholar, the thesis centres on three media: translations, art literature, and artistic journalism. Both foreignization and domestication are evident throughout the sources analysed, yet there is a predominance of domestication, achieved through a variety of methods. This investigation adds to existing literature by examining the previously overlooked dilemma that Winckelmann posed. Moreover, employing the original conceptual framework of foreignization and domestication allows for a re-evaluation of how the art scholarship of the period engaged with the German scholar. Finally, demonstrating the infiltration of nationalistic sentiment in this period, even extending to Italian art scholarship, this thesis is the first to posit that nationalism played a significant role in Winckelmann's critical legacy.

碩士<br>華梵大學<br>哲學系碩士班<br>99<br>The purpose of writing this paper is to discuss life and death related issues based from philosophy of Laozi and Zhuangzi. Starting from Naturalism of Laozi and centered on the Book of Moral, the related issues, such as the origin of life and death, cycle of life and death, and pursue of longevity causes unnatural life cycle will further be explored through articles of “Inside”, “Outside” and “Miscellaneous” from Zhuangzi. Furthermore, the topic will be supported by both “Great Master” and “Free Spirit” articles emphasized in healthy life, gasification of life and death, harmony of life and death and physiology concept. End in supplement from article of “Nanhwa Changching Yihai Chuanwai” to coincide with unity of philosophy of Zhuangzi and Taoism on life and death related issues. Although Laozi seldom spokes of life and death, however, he used his body as a metaphor to emphasize the meaning of life. Using ones body as a timer to calculate the value of life verses the interpretation of the “Timer” (Body) and the “Meaning of Life” (Life) relationship. The concept of Laozi is to originate “Cultivate healthy body” and “Longevity” as the measurement of “Timer” to build a meaningful life. Regarding where does lives come from and gone to, Laozi also has his interpretation. Life takes its natural course through circulation of birth and death. Comparatively to modern civilization forming from capitalism and materialism, the concept from Laozi would be something we need to re-examination in today’s world. Zhuangzi’s philosophy also corroborate with Laozi’s philosophy by providing view points such as gasification as power of life, where between changes form “Chi”, “Chi” evolves to “Form”, “Form” then to “Life”. The concept of cycle of life and death would reduce the tragedy of facing life and death in spiritual level of releasing baggage from our society value and free our spirit to face death. In conclusion, the concept of balance in life and death between Zhuangzi and Laozi are coincide, which will support the natural burial as the modern trend of funeral would be basis for implementation.

博士<br>國立中央大學<br>哲學研究所<br>107<br>Nature Philosophy of Laozi ABSTRACT The purpose of this thesis is to try to continue the work of Pao -Hsin Yuen（袁保新） in the reconstruction of metaphysics, hoping to find a better philosophical method for understanding Laozi. In Pao-Hsin Yuen's research, I found that he managed to interpret Laozi's way in a style that transcends inverse conception between subjective and objective, thus creating and affirming that Laozi's way has its entity. Secondly, I think that his criticism of Chun-I Tang（唐君毅） is quite convincing as Chun-I Tang understanding of Chinese philosophy has become an understanding of epistemology. But I also think that: Chun-I Tang’s interpretation of Laozi has one major oversight — he abandons Laozi's original thinking as a poet and directly analyzes Laozi's philosophy subjectively by using the knowledge of Western philosophers. While Tsung-San Mou（牟宗三）can inject insight into Chinese philosophy from the traits and background of Chinese philosophy (the Zhou dynasty culture has gradually become rigid and lost its epoch（周文疲弊1）), to understand Laozi's philosophy. But because of the past his understanding of Chinese philosophy is based on the "life philosophy" as the starting point, so he always uses the intrinsic transcendence of life, which is also in line with Laozi’s approach. However, is his statement flawed? As for Yuen Pao-Hsin’s statement, he pointed out that the way of Lao zi has a true element. However, he ignores the “nameless” nature of Tao that Lao zi established. In other words, the concept of this Tao is created by him and is the result of his reflection in his heart. Moreover, he has made it clear that this kind of Tao comes from his direct perception through the senses. Therefore, we must not establish the same way in the objective world as Western philosophers do. 1 After the long history of the chanting, the Zhou dynasty culture has gradually become rigid and lost its epoch, which is the disorder of the whole era. vi Moreover, Tsung-San Mou’s Chinese philosophy is just the beginning of our study of Laozi, because he has inspired us to further question: What is this philosophical thinking that is completely different from Confucianism? According to my understanding of Chu, a state in the Zhou Dyna sty, Laozi, like Confucius, often read a book called the Book of Changes（易經）. This book is originally a book for fortune telling, but its philosophical significance is to infer the good or ill luck of human beings from various phenomena of the universe. Laozi’s philosophy seems to be like this, creating a creative interpretation by basing on The Book of Changes. Therefore, Laozi had created this natural philosophy system as a means for providing answers through wisdom in regards to their apprehension of future crises. In addition, we must also understand that Laozi lived in a very special environment, which was filled with ancient Chinese mythology, religion and great poets. In this background, there are many conditions that have produced this kind of philosophers like Laozi. Usually, the poet will apply a primitive and holistic viewpoint to imagine the source of the universe, or to use metaphors to explain the thought that he had experienced. Therefore, I not only analyze the book of Lao zi with the poet's philosophical creation, but also try to understand the important aspects of Laozi's philosophy by applying the philosophy of human culture（人類 文化哲學） of Ernst Cassirer. My approach is based on the theory of modern philosophy which includes the interpretation of the spiritual scientist Ernst Cassirer. He believes that various cultures can not always be interpreted in terms of science because it is full of impossible descriptions ( for example, there is a description of having affection for all things on earth in the Book of Chuang-Tzu（莊子）). However, it does not explain this Chinese philosophy with mysterious phenomena, such as the conditions created by Chinese culture. It is quite appropriate due to Lao zi's holistic thinking, which is the inheritance of mythology, art, language, and the resulting history. Therefore, today we can interpret Laozi's philosophy of Taoism from this new way. From Ernst Cassirer's linguistic philosophy, in the age of mythology, there is a mythical language, which is a kind of "direct expression" language; for example, to believe that the heavens are expressing their anger when thunder is heard. This is vii an expression of the symbolical language. In the same way, Laozi's "Tao" is also a symbol of all forms of composition. One example of this comes from his use of “the spirit of hollowness（谷神）” to directly refer to Tao as the mother of all things. Or use a metaphor - " the profound maternal nature （玄牝）" to directly explain it. And he also used "the most mysterious of the mysterious" to expres s something beyond logic and reason because people at that time thought this phenomenon is rich in mysticism, and didn’t want to study it anymore. Therefore, Lao zi's interpretation in Western academic circles is so. However, it is not so simple in the eyes of Ernst Cassirer because mythology contains holistic thinking. In the philosophy of Laozi, we also found this to be a feature of his philosophy. This is what we believe in the past, the fact that Lao zi uses the theory that man is an integral part of nature. Therefore, I advocate that we must approach the study of Laozi with this special philosophical thinking. The significance is that when Confucianism says that there must be a distinction between good and evil, Laozi says "What is the difference between good and evil?" Laozi is a great philosopher who advocated "reverse thinking" so he thought that "there is no difference between with and without", regardless of whether morality is necessary or not. For example, Confucius and Mencius insist the rectifica tion of named while Laozi advocated anonymity. That is to re-visit the world with no difference after using Confucianism's difference. Therefore, he established one of the above-mentioned thinking views. So if Confucianism is a human-centered thinking, Laozi is highly concerned with the idea that all things are equal which is to release the nature of all things to themselves, so that they all have the opportunity to be self-sufficient. This is a new concept of governing a country, which is to let the politi cians adopt a “letting things take their own course” approach. Therefore, we observe the philosophy of Laozi from the philosophy of human culture（人類文化哲學） of Ernst Cassirer. It is not a profound form of study, but a way to return to the concept of authenticity to solve the survival crises that human beings face due to excessive desires. Not only that, after Laozi's reinterpretation, the literary atmosphere from the Book of Laozi is manifested, and his observation of all things has formed a new vision. For example, the principle of making everything, he does not pay attention to its individuality and differences, but places importance on its integrity. viii Moreover, he treats the house and appliance, as they are only a part of the entity. His views are different from ordinary people. Laozi held views that differed from ordinary people. He considered that an entity is actually constituted from void. Therefore, he proposed a new philosophical thinking here to be a beginning of establishing a new outlook on life. In this respect, I must emphasize that Chinese philosophy is a philosophy of practical experience, so it is necessary to have a noble character like Tsung-San Mou, who cultivates in this respect. He owns self -cultivation of life philosophy in addition to being able to make a philosophical interpretation. Not only the moral cultivation, but also the environment where Laozi grew up in was an important condition for a poet to develop. Qu Yuan（屈原）, a poet in the Chu State, is another example. Laozi or later Chuang-Tzu, always used the special poet's imagination to use many metaphors to express their new views on things. For example, Chuang-Tzu has the way of walking on two paths（兩行之道） and fables （寓言之說） while Laozi has the spirit of hollowness and the profound maternal nature. Therefore, if we look at Laozi from such a poet’s perspective, it is understandable why Martin Heidegger, who studied Laozi from phenomenology, considered poetry and thought to be related field of study. The significance is that - Laozi is regarded as both a poet and also a great philosopher. The results of my research are as following. I avoid the philosophical study of Chun-I Tang, and approach studying the Book of Laozi through his thinking as a writer and philosopher. For example, I think Lao zi uses a poet's way to think about philosophy. When he interprets the fundamental way, he is constantly using the poet ic metaphors（such as "valley" is metaphor for the virtue of being generous, or "baby" is for true nature）. Such society thus established no longer has human disturbances. This perfect cosmology which is “independent, changeless, revolving, circulating and ceaseless（獨立而不改，周行 而不殆）” that Laozi has established through his imagination is presented as his wisdom of life to inspire all human beings . The political application of this wisdom, of course, can be applied in the forms of "never insisting （無執）" and “not acting （無為）". For example, he said: "The Tao in its regular course does nothing for the sake of doing it, and so there is nothing which it does not do（道常無為而無不為） ", showing a perfect state through imagination, but not necessarily the perfection ix that reality can reach. Therefore, he is perfect in building a world of values. This is the main reason why Laozi should be studied from a poet’s perspective. First of all, from the legend of The Book of Songs（詩經）, "the mysterious bird gives birth to shang（玄鳥生商）", I compare Laozi with "the profound maternal nature" and only achieve the symbolism or metaphor of the origin of all things instead of creating the doctrine of all things. Therefore, I conclude that the metaphysics of Laozi is different from the physical metaphysics established by the approach of using Western knowledge, and is also different from the God metaphysics with supreme authority. In this comparison, I think that the Tao of Laozi is produced through the process of self -weakening after Laozi has "the profound virtue（玄德）". The reason is that this root has lost its nature to dominate all things, and gives all things the inherent strength of self-sufficiency. Secondly, this power is the "Nature" that M. Heidegger said, or from the natural world that Laozi built in his heart, that is, the meaning of "artificial nature" that I advocate. Third, under this interpretation, the most important value of the Book of Laozi is not the way to explain the source of the universe, but the established outlook on life, and the resulting aesthetic life wisdom. Including his view that does not distinguish between life and death and letting people know that everything in this world is changing. Therefore, if you can regard human life and death as a beautiful cycle, you will be able to become a wise man, and you can use it to live with peace of mind, comfort, and live without troubles. In short, we should not regard the poetic feeling and the imaginative Laozi's philosophy as a philosophy in the sense of Western philosophy. On the contrary, the greatness of Chuang-Tzu, who is full of poetry, is that he can realize that Laozi's philosophy is special, so he creates a more beautiful view of the universe and life. Therefore, I advocate that the use of Ernst Cassirer's the philosophy of human culture（人類文化哲學） and Martin Heidegger's research approach will create an unexpected new understanding of the Book of Laozi. x

碩士<br>國立東華大學<br>中國語文學系<br>105<br>The construction of epistemology of “ming” in Lao-tzu concerns self-cultivation and the theory of perfection. Through modern collation and exploration of the moral principles in Lao-tzu, contemporary epistemology, and comparison to western culture, the life situations and mental superiority of “nature and man” in eastern culture are comprehended. “Ming” is the common wisdom in eastern culture. Lao-tzu’s “ming” can be related to western philosophy, culture, and life, and it possesses the attributes of Chinese epistemology. From the full context of Lao-tzu’s epistemology, “ming,” the highest epistemological method in Lao-tzu’s philosophy, contains the basis of modern epistemology and refers to the harmonic spirit of life, endless existence, and “tao” in eastern epistemology. In the process of “seeing,” “sensing,” and “knowing,” the highest understanding of “ming” is approached, and “ming” also combines the three. In Lao-tzu’s epistemology, “ming” is the dimension of both method and level. Several concepts like “the way of Tao,” “returning to the initial origin of life and nature,” and “whoever understands Tao seems foolish,” and the principles of personnel management are all understood.

碩士<br>華梵大學<br>哲學系碩士班<br>101<br>The economical thought of Laozi is the best application of his kernel idea-Tao in the society. This thesis is going to investigate the economical thought of Laozi. Chapter One explains the topics of this research: the great application of Laozi’s thought of XuJing(虛靜，quiet emptiness) and frugality in the nourishment of people, with the interpretation of his classical text by the philosophical and economical methods. Chapter Two discusses the present financial crisis, with a view of the impact of modern economical environment upon the human mind. Then the thesis discusses the idea of XuJing in Laozi in three parts:1. The meaning of XuJing; 2.the practice of XuJing in three subdivisions, namely (1)unselfishness, (2)the understanding and holding of simplicity, (3)downsized government. 3.XuJing concerning human nature, followed by conclusion. In the hope that through the perspective of Laozi, the decadence under the vanity of economical exuberance can be made perspicuous, so that human being can aspire for the foundation of the settlement of body and mind, and return to the nature of emptiness. Chapter Three discusses the political thought of Laozi with regard to the political ideal of his saint, in three parts, (1)people first, (2)reduction of unnecessary punishment and tax, (3)rule of legitimacy. Then is the discussion concerning the nourishment of people by the saint through praxis, also in three parts, (1)contentment, (2)frugality, (3)no ncontentious. Following these is the explanation of the applicability of the philosophy of Laozi with respect to the relation between modern economic form and the philosophy of Laozi. Chapter Four goes through the analysis of the thought of Yang Ming(養民, the nourishment of people)to project an ideal economic blueprint. It first deals with the Tao of Heaven that benefits people without harm. Then the Tao of the saint that practice without contention. Thirdly the feasibility of the thought of Laozi in our time.

This disertation represents an annotated translation of one of the most important Old Chinese philosophical texts, the Book of Laozi. The translation in based on a detailed linguistic analysis of the text. The author has analyzed all of the cca 5000 words contained in the text and under each of them he presents his own understanding of its meaning and its syntactic function in the given context. In the Preface the author explains the basic methodological principles, renders the structure of the text and gives its short philosophical characteristics. In the main part of the disertation, i. e. the translation with the philological notes, every chapter is introduced with a brief summary in which the author reveals its possible philosophical message. It is followed by the original Old Chinese text with marked rhyming words and its Czech translation which reflects the text as close as possible. Next to it is the philological commentary in which the author presents the results of his linguistic analysis in a transparent way. The appendix of this disertation is a vocabulary of the lexemes found in Laozi. The material obtained through the linguistic analysis is organized into head words and word clusters according to individual lexemes and their syntactic functions. The volabulary is the first attempt of this kind...

碩士<br>國立臺灣大學<br>哲學研究所<br>101<br>This thesis aims to discuss Laozi’s metaphysics and practical theory. And parts of Laozi’s political theories are also included in his practice theory. The content of Laozi’s metaphysics is about how Laozi describe his concept of the truth of the world including how it exists, what principles it contains and how human beings know the truth of the world. Practical theory is about how people should practice the theory to be a part of his life. The thesis begins with discussion of Laozi’s metaphysics. This part contains two approaches, one is “abstraction approach” of “Tao” and the other is “real principles” approach of “Tao”. Abstraction approach includes analysis of the existing form and characters of “Tao”. And real principle approach includes the content of “Tao” as a total principle for all existence. And the discussion on Laozi’s practical theory is divided into two parts, one is practice of “inaction” and the other is practice of “utilization of weakness”. Sometimes weakness is more powerful than external strength.

碩士<br>玄奘大學<br>中國語文學系碩士在職專班<br>103<br>ABSTRACT Saints are representations of ideal characters of each school, and implementations of theories of each school as well. The word, saint, appeared very early, and each school in each period had different criteria for depicting different ideals of saints ; therefore , an analysis of the depictions of the saints of each school provides another significant direction to understand the content of the theories of each school . The schools of thought that contended in the Spring and Autumn period and the warring states period , which is an important stage, facilitate the development of Chinese philosophy . The flourished thoughts of schools constitute multivariate Chinese cultures . The philosophical system of Laozi and Zhuangzi is formed and continues until now. The origins of the philosophy of Laozi and Zhuangzi lead to Daosim, which profoundly influences Chinese culture. The two schools, Daoism and Confucianism, are two foundations of Chinese culture; one emphasizes self-mastery and the other emphasizes manifestation, and the two are inner and outer respectively and complement each other. Although Daoism does not gain much attention as Confucianism in politics and social utility, its exploration of life essence and idea of transformation and elevation of innate spirituality makes it to have been deeply rooted in the society of Chinese culture and win itself an irreplaceable place. The study of ideals of Laozi and Zhuangzi is the focus of this thesis. The true meaning is deeply comprehended through the understanding of the ideals of the perfect characters of the two saints. In the thesis, in addition to the arrangement and analysis of the centers of thoughts and the ideals of Laozi and Zhuangzi, the different viewpoints of the thinkers, Confucius, Mencius, Hsun Tzu and Mozi, of the same generation are also investigated. By comparing these distinguishing characteristics of thoughts, uniqueness of the ideals of Laozi and Zhuangzi can stand out, and from this their abstruse philosophies can be more clearly understood.

碩士<br>輔仁大學<br>宗教學系<br>100<br>This article aims to study the text of the Central Scripture of Laozi (Laozi zhongjing）, considered by most scholars and accepted by the author of this article as a work of the Later Han Dynasty, and further to explore the intention of the creation of this canon, the in-depth meaning and the socio-cultural issues by means of referring to the intertexuality of other canons. Being a collective work as a guide book for adepts of a certain group, the Central Scripture of Laozi focused itself on the “method of meditating the Jen-zen Zidan（perfect man of the inner self）”. However, the compiler did not intend to change the text of the cited canons, thus the Central Scripture of Laozi resulted in the inconsistencies concerning the details therein. With respect to the deeper thoughts, the Central Scripture of Laozi was affected by the correlative thinking and the cosmology of numerical cycles since the Han Dynasty. Based on the same numerical concept of the body, the refining methods collected in the Central Scripture of Laozi contained a numerical structure, which comprised such patterns as the San- yuan（Three Originals）, the Yi-Qi(One Breath),the Yin and the Yang and the Wu-Xing（Five Agents）. Among them, the San- yuan pattern was the most important and the method of Zidan (self-cultivation) the most representative. After the compilation of the Central Scripture of Laozi, there arose certain relevant myths in history, such as the myth of “ Da-Zi San Pen” ( The Three Books of Big Characters), the myth of Yin-Xi’s acquiring the Central Scripture from Laozi, and the myth of the incorporation of Laozi's mother into the system of canonical succession, and thus constituted a chain of succession: Laozi's mother－Laozi－Yin-Xi. All these implies important topics of the history of Taoism, which require some further studies.

鄭麗娟.<br>"2006年7月"<br>論文(哲學碩士)--香港中文大學, 2006.<br>參考文獻(leaves 390-500).<br>"2006 nian 7 yue"<br>Abstracts in Chinese and English.<br>Zheng Lijuan.<br>Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2006.<br>Can kao wen xian (leaves 390-500).<br>提要<br>Chapter 第一章 --- 今本《文子》編纂資料來源及其成書年代槪論 --- p.1<br>Chapter 第一節 --- 前人論評今本《文子》與先秦典籍之關係 --- p.1<br>Chapter 第二節 --- 竹簡《文子》、今本《文子》、《淮南》關係槪論 --- p.3<br>Chapter 一、 --- 竹簡《文子》成書年代槪論 --- p.3<br>Chapter 二、 --- 竹簡《文子》、今本《文子》、《淮南》關係槪論 --- p.10<br>Chapter 第三節 --- 今本《文子》成書於東漢集證 --- p.30<br>Chapter 第四節 --- 結語 --- p.35<br>Chapter 第二章 --- 今本《文子´Ø道德》論述體及問答體關係考 --- p.38<br>Chapter 第一節 --- 「文子問、老子曰」與「文子問、老子曰」段落內容關係探究 --- p.38<br>Chapter 一、 --- 「文子問、老子曰」、「文子問、老子曰」段落內容互相呼應例 --- p.38<br>Chapter 二、 --- 「文子問、老子曰」、「文子問、老子曰」段落內容論述相同主題例 --- p.40<br>Chapter 第二節 --- 「老子曰」與「老子曰」段落內容關係探究 --- p.42<br>Chapter 一、 --- 「老子曰」、「老子曰」段落內容論述相同主題例 --- p.42<br>Chapter 二、 --- 「老子曰」段落內容推演「老子曰」段落內容例 --- p.43<br>Chapter 第三節 --- 「文子問、老子曰」與「老子曰」段落內容關係探究 --- p.44<br>Chapter 一、 --- 「文子問、老子曰」、「老子曰」段落內容呼應篇名例 --- p.44<br>Chapter 二、 --- 「文子問、老子曰」、「老子曰」段落內容論述相同主題例 --- p.54<br>Chapter 三、 --- 「老子曰」段落內容推演「文子問、老子曰」段落內容例 --- p.59<br>Chapter 第四節 --- 結語 --- p.61<br>Chapter 第三章 --- 今本《文子》詮釋《老子》考 --- p.63<br>Chapter 第一節 --- 「詮釋」義解 --- p.63<br>Chapter 第二節 --- 《文子》、《老子》關係槪述 --- p.65<br>Chapter 第三節 --- 今本《文子》詮釋《老子》方法探究 --- p.67<br>Chapter 一、 --- 今本《文子》依據《老子》原書文辭詮釋《老子》例 --- p.67<br>Chapter 二、 --- 今本《文子》依據《淮南》詮釋《老子》例 --- p.76<br>Chapter 三、 --- 今本《文子》依據其他典籍詮釋《老子》例 --- p.85<br>Chapter 四、 --- 今本《文子》依據多於一種典籍詮釋《老子》例 --- p.86<br>Chapter 第四節 --- 今本《文子》引錄《老子》異文探究 --- p.113<br>Chapter 一、 --- 今本《文子》之《老子》異文近帛書《老子》例 --- p.113<br>Chapter 二、 --- 今本《文子》之《老子》異文近帛書及王弼本《老子》例 --- p.114<br>Chapter 三、 --- 今本《文子》之《老子》異文不合諸本《老子》例 --- p.118<br>Chapter 第五節 --- 結語 --- p.130<br>Chapter 第四章 --- 今本《文子》詮釋《淮南》考 --- p.132<br>Chapter 第一節 --- 今本《文子》、《淮南》關係槪述 --- p.132<br>Chapter 第二節 --- 今本《文子》詮釋《淮南》方法探究 --- p.134<br>Chapter 一、 --- 今本《文子》運用同義、近義、通假詞詮釋《淮南》例 --- p.134<br>Chapter 二、 --- 今本《文子》依據《老子》詮釋《淮南》例 --- p.151<br>Chapter 三、 --- 今本《文子》依據《莊子》詮釋《淮南》例 --- p.162<br>Chapter 四、 --- 今本《文子》依據《淮南》原書詮釋《淮南》例 --- p.169<br>Chapter 五、 --- 今本《文子》以己意詮釋《淮南》例 --- p.204<br>Chapter 六、 --- 今本《文子》依據其他典籍詮釋《淮南》例 --- p.209<br>Chapter 七、 --- 今本《文子》依據多於一種典籍詮釋《淮南》例 --- p.217<br>Chapter 第三節 --- 今本《文子》詮釋《淮南》而賦予新義例舉隅 --- p.219<br>Chapter 第四節 --- 結語 --- p.226<br>Chapter 第五章 --- 《淮南》、今本《文子》協韻比較硏究 --- p.231<br>Chapter 第一節 --- 《淮南》協韻，今本《文子》重文因襲其辭而協韻例 --- p.233<br>Chapter 第二節 --- 《淮南》協韻，今本《文子》重文改易其辭而仍協韻例 --- p.242<br>Chapter 第三節 --- 今本《淮南》脫訛，《文子》保留舊籍原貌而協韻例 --- p.256<br>Chapter 第四節 --- 《淮南》協韻，今本《文子》重文脫訛而失其韻例 --- p.265<br>Chapter 第五節 --- 今本《淮南》、《文子》重文並誤而失韻例 --- p.269<br>Chapter 第六節 --- 《淮南》協韻，今本《文子》重文改易其辭而失韻例 --- p.272<br>Chapter 第七節 --- 《淮南》不協韻，今本《文子》重文改易其辭而協韻例 --- p.276<br>Chapter 第八節 --- 今本《文子》協韻內容不見《淮南》例 --- p.281<br>Chapter 第九節 --- 今本《文子》協韻特點探究 --- p.311<br>Chapter 第十節 --- 結語 --- p.344<br>Chapter 第六章 --- 今本《文子》、《淮南》許、高《注》訓釋《淮南》考 --- p.355<br>Chapter 第一節 --- 今本《文子》、《淮南》許、高《注》訓釋《淮南》論說相同舉隅 --- p.356<br>Chapter 一、 --- 今本《文子》、《淮南》許《注》訓釋《淮南》論說相同例 --- p.356<br>Chapter 二、 --- 今本《文子》、《淮南》高《注》訓釋《淮南》論說相同例 --- p.357<br>Chapter 三、 --- 《淮南》許、高《注》訓釋《淮南》論說相同例 --- p.361<br>Chapter 第二節 --- 今本《文子》、《淮南》許、高《注》注解《淮南》論說相異舉隅 --- p.363<br>Chapter 一、 --- 今本《文子》、《淮南》許《注》訓釋《淮南》論說相異例 --- p.363<br>Chapter 二、 --- 今本《文子》、《淮南》高《注》訓釋《淮南》論說相異例 --- p.368<br>Chapter 三、 --- 今本《文子》、《淮南》許、高《注》論說相異例 --- p.378<br>Chapter 第三節 --- 今本《文子》、《淮南》許、高《注》誤釋《淮南》旨意例證舉隅 --- p.380<br>Chapter 一、 --- 今本《文子》訓釋《淮南》而失《淮南》原書旨意例 --- p.380<br>Chapter 二、 --- 《淮南》高《注》注解《淮南》而失《淮南》原書旨意例 --- p.382<br>Chapter 第四節 --- 結語 --- p.384<br>Chapter 第七章 --- 結論 --- p.385<br>參考書目 --- p.390<br>附錄 --- p.412<br>附錄一今本《文子》、《淮南》互見章節簡表 --- p.413<br>附錄二今本《文子》徵引《老子》文句輯錄 --- p.419<br>附錄三今本《文子》直接引用《老子》文辭與楚簡、帛書、今本《老子》相關文句對讀 --- p.464

博士<br>輔仁大學<br>中國文學系<br>105<br>Laozi and Zhuangzi are the main members of Taoist. Taoist was developed by life solicitude. Taoist tried to provide the way of transcending life worries. ‘Tao’ is the core of Taoist. All were born from ‘Tao’. ‘Tao’ is the origin of life. ‘Tao’ give and complete the world. Human being follow the ‘Tao’, will always save people. The core value of Laozi and Zhuangzi is life solicitude. The life solicitude of Laozi and Zhuangzi can still be applied in the modern times. The character of modern interpretation in classic text is inherited and innovative, innovating in modern vision. The main proposal of the thesis is to reveal the value of Laozi and Zhuangzi’s life solicitude by modern, cross-culture and cross-subject visions. In addition, according to the subject of therapy, the thesis take the Logotherapy for reference. The main research way is the philosophy of Laozi and Zhuangzi, another way is Phenomenology, the theory of Edmund Husserl, Martin Heidegger, Jean-Paul Sartre, Viktor Emil Frankl are involed. The main points of the thesis includes the life awareness, solicitude, healing and therapy. We have to understand the life awareness of Laozi and Zhuangzi, if we want to research the life solicitude of Laozi and Zhuangzi, in order to realize the view of life and the actual and virtual aspects in life, and then we can consider how to deal with the worries. The crises of life include the threatening of living and hiding of ‘Truth’. If the ‘Truth’ was hidden, man will lost himself in substance and the world. Although there are life worries, the life still has the possibilities to transcend worries. ‘Tao’is the source of life for transcendence. ‘WU-WEI’ is the character of ‘Tao’. ‘Tao’ follow the Nature. The key of ‘Tao’ looks like the space in the ring, it just offer the space for being to complete itself. The way of life solicitude is to transcende the world, return to ‘Tao’ and reveal the ‘Truth’ with ‘Tao’. ‘Vacant’ is the symbolic of ‘Tao’. The way of life transcendence is to return ‘Tao’ by ‘Vacant’. Follow the features of ‘Tao’, which includes being vacant, silent, dull, innocent. To deal with everything by the attitude of ‘Vacant’. The life therapy of Laozi and Zhuangzi includes bothe living and relief. If we try to get living and relief, we have to reveal the ‘Truth’ with ‘Tao’ According to the therapy of Laozi and Zhuangzi, one can keep the ‘Tao’ and also live in the world. In other words, one can achieve the ideal of living in the world and also keep the ‘Truth’. The way of liviing in the world is to follow the ‘Tao’. The ‘Tao’ of heaven is beneficial, harmless. Man follow the kindness of ‘Tao’, will always save everyone by the way of ‘WU-WEI’. In the ideal world, everyone forget each other, they are independent, self-satisfied, free, harmless, calm and peace. The way of relief, besides by the ways of dream and image, the ultimate way is to return ‘Tao’, in order to achive the ideal state which is eternal. Because of the ‘Tao’ seems to be chaos and can’t be expressed. If we try to realize the therapy in ‘Tao’, we can refer to Logotherapy. By researching the background of Logotherapy, including development, Phenomenology and Existenialism in Logotherapy, we can find the ‘Logos’ is similar to ‘Tao’ in some aspects. The ‘Meaning of Life’ is to listen the sound in life, and it will help man to transcend the life. The ‘Meaning’ is not be decided, it’s self-evident and particular, it can’t be practiced by purpose. But the values of Logotherapy and Taoism are unlimited, including both actual and virtual aspects of life therapy. So we can realize the core value of Laozi and Zhuangzi’s life solicitude in modern times by realizing Logotherapy.

碩士<br>淡江大學<br>中國文學系碩士班<br>103<br>This study is based on Mūlamadhyamakakārikā and Laozi, analyzing by cause and effect logic principles, and emphasizing the change of initial concept of value. By these ways, expecting to summarize the possibilities of practice, what are the best practical ways and the principles of practice described in both books, and sum up the essentials at last. In the first chapter, introduction, the focus is about the concept of cause and effect. There are three properties, which are three different levels of understanding, including of cumulative, forming, and without the limitation of time and space. There are three different levels of understanding which are jump causal concept, the concept limited by "name", tends "not arising(不生)" of the concept. This concept has two major points in this article: first, for the interpretation of the text, the different levels of understanding of the concept of cause and effect between the author and interpreter is one of the important reasons unite different interpretations of results, especially the latter’s level of understanding. Second, given after the first point, if unable to have the full of understanding and interpretation of the text, then the possible of practice the concept to be impractical. Therefore, the level of understanding about the concept of cause and effect is the important key point. For the changing of value, this paper reviewed the results of well-known researches, modern western philosophy hermeneutics and concepts described herein and in particular stressed the causal logic of the subject (especially the three properties showed in the front paragraph). In conclusion, for practicing the theory of the text, one should start with changing the concept of value, that is one should start with one&apos;&apos;s motivation. However, this approach is seldom or never mentioned in other studies. This point is for inspiring those who are eager to pursuit their better futures. Based on above theories, the four major steps are motivation, order, cultivation of the mind, the essence of mind, respectively. The analysis of practical strategies in the Mūlamadhyamakakārikā commentated by Ching Mu(青目) and Laozi commentated by Wang Bi(王弼) are described in the second and third chapters. Among them, the theory of Mūlamadhyamakakārikā seems difficult to understand. However, after analyzing in this article, it is practicable if one would change from the standpoint of value. For the paradoxical text of Laozi, it is no longer so mysterious but rational to follow after analyzing with the cultivation of the mind. According to this logical inference, “function of uselessness(無用之用)”, “purification of mind(虛心)”, “nature(自然)”, and so on, with its “the greatful use(大用)”,and the mettle of a sage, are understandable easily. The practical strategies between Mūlamadhyamakakārikā and Laozi are compared in chapter IV. Both of the texts are based on the way to deconstruct stereotypes. In addition, both authors have different understanding of cause and effect. Therefore, these two texts described differently for the levels of saints. In brief, this article is describing about religion can be rational, rational can be practical, practical can be actual, actual can be possible, possible can be alive, especially, emphasizing on the logic of cause and effect, as well as focusing on three properties. From changing the concept of value and moving forward step by step, the conclusion of this article would be practical. Moreover, the evaluation and analyzing process in daily life should follow the same proposal described in this article. Last but not the least, I wish you the best.

博士<br>玄奘大學<br>中國語文學系碩博士班<br>102<br>In China, people in the Spring and Autumn Period and the Warring States Period faced the dramatic change of the times, and scholars at that time successively proposed their refined strategies of governing the country. Laozi lived in the exact era when turmoils of wars took place,people wandered grievously, and the masses suffered from agonies, so he told people how to face the change of the times and how to leave pain for happiness through his experience of being an archivist. The strategy can be used to settle the family, manage the business, and govern the country. The thought of Laozi, which is profound and reflects the times, is applicable to strategies of the modern business administration instead of being left unused on the shelves. The thesis is mainly divided into six chapters for the systematic elaboration to prove that the thought of Laozi can remain vast and perpetual: The first chapter “Introduction” aims to illustrate the study motivation, purpose, and method of the thesis as well as the content analyzed by experts and scholars at home and abroad as the basis of the further study, and gives a clear definition of “administration” to establish the idea that the administrative philosophy of Laozi not only is suitable for both ancient and modern times, but also can be used to govern the country and administrate the business. The second chapter is about the core philosophic thought of Laozi.The chapter aims to illustrate the focus of Laozi's philosophic thought to manifest the uniqueness of the thought of Laozi to be applicable to the modern administration. The first section introduces Laozi's personal life and events, and further elaborates on the core thought of Laozi. The second section, Dao, illustrates the features of Dao and its several rules from the initial image of the heaven to the mother of the myriad things, etc. The third chapter, Naturalness, elaborates on the naturalness of Dao and the natural features the myriad things and people possess. The fourth section, The Implication of Non-Action, illustrates the importance of non-action.Sages behave discreetly, and the common people should do the same,further showing thatbehaving discreetly is beneficial for people. The third chapter is about the application of the thought of Laozi to the business planning and the organization administration. Chapters regarding applications in the study start here. Consequently, the first section starts with the definition of the planning and the organization; the second section respectively illustrates the appointment of talents, and emphasizes the encouragement in terms of the leadership and domination.The fourth section illustrates that leaders should enhance the mindset of employees so as to bring the business the competitiveness. The fourth chapter is about the application of the thought of Laozi to the business leadership. The wisdom of Laozi is still worth learning in terms of the modern business leadership. As a result, the first section starts with the illustration of the features and styles of leaders, and elaborates on the definition and relevant theories; the second section illustrates the leadership needed for administrating the large business from the idea of governing the big country proposed by Laozi; the third section is about the leadership without leaving doors, illustrating how leaders dominate the business. The fourth section shows the leadership without claiming the credit to manifest the humble way leaders use to guide the business; the fifth section presents the subtle and thorough leadership to illustrate that it's an art of leadership for entrepreneurs to propose the business vision; the sixth section is about the cultivation of leaders, proposing the cultivation leaders should possess to make employees obey the guide genuinely; the seventh section is about the way of being longevous and healthy for leaders, indicating the method of remaining healthy so as to keep the career and body of leaders persistent.In addition, it summarizes the importance of successful entrepreneurs and leadership strategies. The fifth chapter is about the application of the thought of Laozi to the business strategic administration, illustrating that strategies are the important factor to the sustainable development when the business faces aggressive components in the era of internationalization. The first section gives a clear definition of the strategic administration; the second section is about Dao and the strategic alliance, illustrating the necessity of the strategic alliance as well as the leadership strategies; the third section is about Dao and the globalized strategies, showing that the globalized strategies are necessary for the globalized market; the fourth section is about Dao and the strategic innovation. The fifth section is about Dao and the strategic control, illustrating that the business development must have short-term, medium-term, and long-term strategies as well as relative control strategies to prevent the entire business from losing control. The sixth chapter is the conclusion, reviewing the thesis and illustrating that the thought of Laozi not only remains new rather than faded away as time goes by, but also can be applicable to the administrative strategies in the twenty-first century, proving that the thought of Laozi reflects the time and has an outstanding value. Last, the chapter generally lists the twelve original texts of Laozi combined with modern actual examples of proof to finish the elaboration of the thesis.

碩士<br>國立成功大學<br>中國文學系<br>104<br>In the mid-late Ming Dynasty, a Chinese thinker named Li Zhi who annotated Chinese traditional text, Laozi, to speak his own opinions of political issues and metaphysical ontology. Though his works, we discover different methods in the academic research of Li Zhi. Lots of scholars focus his woks on Confucianism and Buddhism according to his life experiences. Meanwhile, we found that he were also concerned about Taoism as the bridge to connect Confucianism and Buddhism. In this research, we would like to open up the meanings of Taoism which influence Li Zhi’s mind in order to realize what he did and what he wanted to say. And we can not only know the background of the social atmosphere, but also understand his physicality and mentality in the mid-late Ming Dynasty.

碩士<br>靜宜大學<br>中國文學系<br>100<br>This dissertation researches on the thoughts of Guodian Chu Slips. Guodian Chu Slips were excavated in today’s Jingmen district of Hebei province, the original hinterland of Chu in the pre-Qin era. Chu is the cradle of Taoist philosophy. At that time, the regime changed during the Spring and Autumn Epoch and the Warring States; furthermore, the fertile and fecund of natural and human environment of Chu. Because of those elements, the development of Taoism had been shaped. After Guodian Chu Slips unearthed, it subverted most of the scholars’ view of Taoism. Generally speaking, most of the scholars those who thought both Confucianism and Taoism were in opposing agreed that Taoism was negative and criticized the Confucian thoughts severely. However, after Guodian Chu Slips unearthed, its simple text description made a new interpretative direction for the part of the strange thoughts of Laozi which couldn’t be solved. Most of all, the thoughts of Laozi of Guo Jane was presented a positive engaged view; besides, it coexisted with Confucianism peacefully. By comparing the differences between the version of Guo Jane “Laozi” and the original version of Laozi, we can observe the changes of Taoism thought under the passage of history time. Therefore, the concept of Guo Jane was “to govern a country naturally rather than by force or penalty”; however, the original version of Laozi has been extended to the individuals on the State of “cultivate oneself by doing nothing”. Currently, Guo Jian “Laozi” can be defined as the axis of former history of Taoist thought. Guo Jian “Laozi” was the first version of “Laozi” in the world. The bamboo slips separated into a, b, c parts, and the last part was connected with “Taiyi Shengshui”. These four parts were the Taoist motif thought of Guodian Chu Slips. Each part had its theme theory. The Laozi's central theme, the A part, was “the central meaning of Ttao” and “govern a country naturally rather than by force or penalty”. The Laozi's central theme, the B part, was “Cultivate oneself”. The Laozi's central theme, the C part, was “govern a country well”. Taiyi Shengshui was the most special part of the bamboo slips. Because it’s not available for reference on the paper, it can only rely on ancient interpretation, and other cotemporaneous ancient books can take for consultation and comparison. In the course of the study, I found “Taiyi Shengshui” was the best interpretation of Laozi "Taoist nature". Finding from the process, the system of the pre-Qin Taoism was from the nature of Taiyi Shengshui to the Laozi's central theme, the A part “the central meaning of Ttao”, “govern a country naturally rather than by force or penalty”, and the Laozi's central theme, the B part “Cultivate oneself”; furthermore, the C part “governs a country well” also played a supplementary role. Though the numbers of the words in Guo Jane were much less than Silk Manuscript and the original version of “Laozi”, the guodian bamboo slips could be a complete thought system by itself; moreover, Taiyi Shengshui can be used as the source of the beginning of the essential nature of Taoist. Unearthed in Guodian Chu Slips must have its value and significance meaning. Throughout the whole historical thoughts, it has its merits and demerits (e.g. Taiyi Shengshui, the newly unearthed material, the misunderstanding thinking was broke down between Confucianism and Taoism). However, the “Ideological value” can’t be compared to Guo Jian, Silk Manuscript, and the original version of “Laozi”. The reason is that each them has their contribution for nowadays people to find the existence of life.

碩士<br>國立政治大學<br>政治學系<br>107<br>This thesis briefly describes the main core ideas of Morgenthau and Laozi. Attempt to simulate the dialogue between the two. And the literature of both is used as the basis for dialogue. Morgenthau's thought is to develop his realism theory from the pessimism of human nature. With power as the sole consideration, He hopes to create an international situation in which the balance of power is controlled by evil（fight without breaking）. Although there are also discussions on ethics, but ethics can only be used as an instrumental consideration for Morgenthau. Because Morgenthau only asked the reality, the objective strength and weakness, non-subjective likes and dislikes. The core value of Laozi is “Tao”, which includes attitudes of not struggle, weak, and low profile. Use these strategies to enable countries to survive forever in the international arena. The author sorts out the two points of “humanity”, “power”and “how does Laozi’s attitude of being weak, low profile, and not struggle respond to Morgenthau?”above as the entry point for discussion. Found that both views on human nature are pessimistic. But because people are bound to be bound by moral standards, if they use ethical norms to guide policies, it is easy to produce situations like the struggle of ideology. For Laozi, it is a situation that is prone to “contention.”So both want to find a way to solve the problem. Among them, Morgenthau hopes to replace morality with power through leaders. And Laozi replaces power with “dao.” Finally, if you are proposing Morgans in the position of Laozi. Laozi may think that the balance of power is based on struggle. It is relatively dangerous. Even if it seems to be effective in a short time. But in the long run, the balance of power (evil and restraint of evil) is ultimately dangerous. For Laozi, Morgenthau’s solution is still not smooth enough. Therefore, Laozi will suggest that Morgenthau adopts the “Tao”, which is an not struggle and preserving strength in important places. If confrontation is inevitable, it will also be confronted with a more passive and defensive approach. In this way, the international community can naturally be self-sufficient and sustainable forever in a harmonious and stable situation.

碩士<br>國立臺北科技大學<br>管理學院EMBA泰國專班<br>106<br>The philosophical thoughts of Laozi, profound and sophisticated, run a very long history. Over millennia, his thoughts have been continuously applied to Chinese politics, military, architecture and so forth, which contributes to the brilliant and splendid culture of China. In terms of the modern times, Laozi’s philosophical thoughts are also extensively utilized in all fields of life, bringing about significant effects on the governance of the country, the operation of the enterprise, and the settling down of individual life. The purpose of the thesis aims to validate the fact that his thoughts can surely be adopted in the modern project management. This thesis is divided into five chapters, as follows systematically and methodically. Chapter one is introduction, whose main idea intends to illustrate the motivation, the purpose, and the methods for the study. On the other hand, I sort out the research results and works by the scholars and the experts at home and abroad so as to function as the fundamentals of further discourses. Chapter two is the discussions on references. I integrate such core discourses of Laozi’s philosophical thoughts as Dao, Zi ran, Wu wei, Shou rou to specify the key points to Laozi’s philosophical thoughts, to manifest the special characteristics of Laozi’s philosophical thoughts, and apply them to the project management of the five procedures as well as ten areas of knowledge. Chapter three is research methods and procedures. By means of the depth interview method, I record the contents of the interviews. Chapter four is practical management experiences. I deduce useful and practical project management experiences from scholars and business case studies. Chapter five is conclusion. All I have done is to certify that instead of fading away over time, the value of Laozi’s thoughts remains untouched by time. What is even better, it can be employed in the project management strategy in the 21st century, which proves Laozi’s thoughts are provided with the epoch making and predominant quality. The study enumerates Laozi’s eleven articles and combines them with the modern enterprise examples to get the research and exposition of this paper accomplished.

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.

Chapter Five discusses the methodological theory of Liu Xiaogan's "Two Orientations", and addresses a new "non-objectified" approach of interpreting the Laozi.<br>Chapter Four examines Tao in a new perspective and discloses the value of Tao based on the analysis of "simplicity". First, Tao in the Laozi mainly has three interconnected meanings, namely "origin", "law", and "vision", which are not objects of a clear, fixed, or external nature. Second, the active, indescribable and intuitive nature of Tao cannot be fully clarified by the meanings of "General principle", "subjective vision", or "horizon". Third, "simplicity" is not only an expression of Tao, but also the presupposition of human nature and value orientation; in this sense, Tao can be defined as the understanding of the significance of life in the world when people return to the nature of "simplicity".<br>Chapter One focuses on Feng Youlan's approach, which interprets Tao as "General principle" and "Universals". However, Feng Youlan did not solve the problem of how the "General principle" itself could produce things, nor did he deal with the problem of the relationship between Tao and human beings. In his later works, he claimed Tao as the intuitive understanding of the cosmos and life. Accordingly, Taoism is one of the manifestations of Tiandi Jingjie. However, he did not clarify the relationship between the intuitive understanding and "General principle" as well as the "Universals".<br>Chapter Three explores the case of Zhang Xianglong, who interprets Tao as a "non-objectified horizon" which is constitutive and self-sufficient as a structure that generates meaning, or a real experience of life in the world. It matches with the obscure, active and creating nature of Tao in the Laozi. However, his phenomenological perspective can only lead to a further disclosure of the vivid, rich, and fundamental meanings of Tao, it fails to deal with the value of Tao.<br>Chapter Two examines the case of Mou Zongsan, who interpreted Taoism as the "Metaphysics in the line of vision" and viewed Tao as a disclosing vision under certain subjective state of mind. The ultimate vision is established on the unity of the objective Tao as a foundation and the subjective Tao as a subjective vision. However, Mou Zongsan did not clarify how to achieve the ultimate vision by Gongfu of subject without distinguishing subject and object from each other. He recommended Heidegger's concept of "non-objectification", attempting to acquire the understanding of horizon as the hidden background of the distinction of object and subject. However, he could not fully understand the phenomenological approach of Heidegger and failed to overcome the dichotomy in interpreting Tao.<br>This dissertation aims at studying how to interpret Tao in the Laozi beyond the dichotomy of object and subject. There are three contemporary typical approaches to explore Tao: First, Tao is interpreted as an object with external and objective features, such as principle or universals; the representative figure of this approach is Feng Youlan. Second, Tao is interpreted as a subjective state of mind; the representative figure of this approach is Mou Zongsan. Third, Tao is interpreted as the horizon that exists before object and subject are distinguished from each other; the representative figure of this approach is Zhang Xianglong. This dissertation gives a new interpretation of Tao based on a clear exploration and critique of the theories of Feng Youlan, Mou Zongsan, and Zhang Xianglong. The methodology of different approaches will also be reviewed. The dissertation consists of five chapters:<br>林光華.<br>Adviser: Xiaogan Lin.<br>Source: Dissertation Abstracts International, Volume: 73-04, Section: A, page: .<br>Thesis (Ph.D.)--Chinese University of Hong Kong, 2010.<br>Includes bibliographical references (p. 190-202).<br>Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.<br>Electronic reproduction. [Ann Arbor, MI] : ProQuest Information and Learning, [201-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.<br>Abstracts in Chinese and English.<br>Lin Guanghua.

博士<br>國立中央大學<br>哲學研究所<br>103<br>In the history of thought, the discussions on the Dao and the cosmology in the Laozi Zhigui (The Essential Meaning of the Laozi, abbreviated hereafter as Zhigui) are inherited from the pre-Qin Laozi and Zhuangzi, and are transmitted to the Wei-Jin dark teaching, that is, they stand as a shift going from the thoughts of the former toward the letter. Yan Zun is concerned with human life, but in his teaching of the “inter-relation between heaven and humans” Dao is the method for pacifying human life. The method of knowing the Dao is the “response” (ganying). From the observation of the totality of things Yan Zun realizes the “one”, and then from the cosmology traced back in the statement that “Dao gives birth to one” (Laozi, Ch. 42) he infers the Dao. And then, from the “one”, he develops a system of cosmological thought. The discussion on human affairs by Yan Zun derives from the Dao or the cosmology; therefore, if we want to determine the position and value that the Zhigui has in the history of thought, the best approach is to consider in it the discussion on the Dao and the cosmology. Thus, the main investigation of this dissertation is the discussion of the Dao and the cosmology in the Zhigui, as well as the method of realization of the Dao, the response. This dissertation tries to demonstrate that the transformation of the qi cosmology is based on the Daoist concept of naturalness (ziran). It is because Yan Zun discusses the function of the qi in the process of cosmological creation so that his cosmology is called the “transformation of the qi” (qihua) cosmology. And it is because the object of human “response” is the “emergence of the ten thousand things” as well as the human emergence itself so that his response theory is “natural heaven-and-human response” and not “mystical heaven-and-human response” theory. The meaning of the “response” is “firsthand experience” and not “logical inference”. Not only in his cosmology, but also in his theory of human affairs he emphasizes the “returning to the root” (fanben), “non-action” (wuwei) and naturalness (ziran); thus his cosmology and theory of human affairs are strictly Daoist. Therefore it can be shown that Yan Zun’s cosmology is a cosmology that uses the experiencing of the naturalness as a method to develop a Daoist transformation of the qi cosmology, which can by styled “a natural Daoist transformation of the qi cosmology”. The cosmology that Yan Zun develops is inherited from the Laozi, the Zhuangzi and the Huainanzi. His teaching that the substance of the Dao is empty is transmitted to Wang Bi who claims that Dao is nothingness; his theory of self-creation of the ten thousand things also influenced Guo Xiang. Thus, Zhigui is a link between the pre-Qin Laozi and Zhuangzi and the Wei-Jin dark teaching, providing a direction of the line of thought. Moreover, the thought of Zhigui does not only continue from the past to the future, also it contains peculiar characteristic of the Han dynasty thought, so it can be considered as a true example of a kind of thought of a transitional period between the pre-Qin and Wei-Jin Daoist thoughts.

碩士<br>國立臺中教育大學<br>語文教育學系碩博士班<br>104<br>This study tries to compare the oriental Chinese Laozi with the Taiwan contemporary monthly magazine of Dandelion Hope Foundation(DHF). The contents of this study are as follows: Chapter 1 -Introduction; Chapter 2 -Literature Review; Chapter 3 -A discussion of Tao and Love(from Chapter 1 to Chapter 37 in Tao Ching); Chapter 4 -A discussion of Te and Love(from Chapter 38 to Chapter 81 in Te Ching); Chapter 5 -present of a sincere new world with beauty and goodness and building up a modern utopia-the reflection about the thought of In a little state with a small population in Laozi,; Chapter 6 - Conclusion. In the introduction of Chapter 1, the discourse will be concentrated on the connection of the two kinds of thought. It is feasible that through the stories in the DHF magazine to elucidate the thought of Laozi and the theoretical foundation is the modern German hermeneutics. It will be expected that through the mutual dialogue the ancient Chinese thought can present its vivacity. In Chapter 2, the DHF magazine and Tao Te Ching will be discoursed respectively, and then a comparison between the Tao and the God will be proposed. Chapter 3 and Chapter 4 describe a contemporary discussion between stories and classics. The recapitulation will be provided after each chapter in Tao Te Ching and a comparison of the relative stories in the DHF magazine will be brought into this study. Through the mutual dialogue, it will form an argument. In Chapter 5, the reflection about the thought in a little state with a small population in Laozi is an essay published in the school publication. The theme of that essay is the image of the eightieth chapter in Laozi. Inasmuch as the theme of that essay is consistent with this study, this chapter will be seen as the end of the study. The Chapter 6 is the conclusion. To unify and sum up the whole study, the principle of “comparing relative viewpoints between both two literatures and ignoring its diversity” will be used in this study to reach a conclusion. Such research method will approach the implication of Laozi. As mentioned above abstract, the research purpose of this study is to offer the people to find a place in their lives by means of vitalizing the ancient classic.