Dissertations / Theses on the topic 'Zhuang language'

Esta dissertação é uma tradução comentada e contextualizada do segundo capítulo dos escritos atribuídos ao pensador chinês Zhuangzi. Vivendo em um período de crise política, econômica e social e em um momento de transformação, este pensador, como outros de sua época, se dedicou a buscar soluções para superar os conflitos e os sofrimentos existentes em contextos de crise e mudanças. Zhuangzi, desta maneira, considerou que a melhor solução para isso seria a libertação dos padrões determinados artificialmente. Segundo ele, os homens deveriam seguir um fluxo natural e imanente, vivendo, assim, de forma espontânea e livre de apegos. O capítulo traduzido neste trabalho é o principal texto dos escritos deste pensador, não apenas por apresentar um resumo dos temas tratados nos outros capítulos, mas também por abordar as discussões correntes no período em que foi escrito.
This dissertation consists in a commented and contextualized translation of the second chapter of a text ascribed to the Chinese thinker Zhuangzi. Living in a period of political, economic and social crisis, and in a moment of change, this thinker, as other thinkers in his time, dedicated himself to find ways of solving the conflicts and suffering common in contexts of crisis. Thus, Zhuangzi considered that the best solution would be freedom from artificial patterns. He advocated that men should follow a natural and immanent course, and live in a detached and spontaneous way. The chapter which is translated in this dissertation is the most important text written by this thinker, not only for presenting a summary of topics covered in the other chapters, but also for addressing the ongoing discussions of the period in which he was writing.

Cette thèse, qui relève de la didactique du français langue étrangère, traite des conventions d’écriture académique en français et en chinois dans une perspective de rhétorique contrastive. Nous étudions deux genres académiques propres à l’enseignement supérieur en France et en Chine : la dissertation et le yilun wen, respectivement. Les deux exercices détiennent un statut comparable ; ils obéissent tous deux à un système de normes relativement stables, à une structure clairement fixée et font figure d’ « exercice-roi » dans chacune des deux cultures éducatives. La comparaison entre ces deux genres scolaires et universitaires nous permet d’analyser les difficultés rencontrées par un groupe d’étudiants chinois en FLE dans la rédaction d’une dissertation et les transferts qu’ils opèrent en français des conventions d’écriture issues du yilun wen. Cette analyse est éclairée par celle des annotations marginales portées sur leurs copies de dissertation par des correcteurs français. A travers les résultats d’une enquête menée par questionnaire auprès de groupes d’étudiants (chinois et français), la thèse s’attache ensuite aux représentations très disparates que les deux ensembles de groupes se font de la signification de ces normes du point culturel et cognitif.La thèse s’attache enfin à décrire la rhétorique traditionnelle chinoise à travers l’analyse du bagu wen et du schéma Qi-Cheng-Zhuan-He, un dispositif traditionnel toujours proposé dans les manuels et pratiqué par les étudiants
This study compares academic writing conventions in French and Chinese from the point of view of Contrastive Rhetoric in the field of French teaching and learning as a foreign language. We spot respectively in French and Chinese education systems a specific genre: the French dissertation and the Chinese yilun wen. They have a comparable status, a clear structure and strict rules to follow. The comparison between these two genres indicates that the rules are not shared between French and Chinese students and that certain criteria required in the Chinese yilun wen appear far removed from French dissertation. Thus Chinese students encounter intricate difficulties in writing French dissertations and negative transfers under the influence from Chinese writing conventions. This result is also confirmed by the analysis of dissertations written by the Chinese students of our corpus. The surveys conducted among French and Chinese learners show that they are not fully aware of the cultural differences of standards in writing. The analysis of comments by French teachers of dissertation written by Chinese students shows that they are not better armed than their students in face of the differences of textual organization (both the construction and the way of realization) in French and Chinese. We attend to hold endly how the organization of traditional Chinese Rhetoric (the bagu wen and the Qi-Cheng-Zhuan-He schemes), still proposed by textbooks and practiced by learners, exert more or less influence on French writing of the Chinese students

La thèse analyse les transformations subies par les légendes de deux célèbres figures de l'école chinoise du Chan lorsqu'elles furent adaptées au XVIIe siècle au format du roman long en langue vulgaire. La première partie étudie un roman intitulé L'éviction des démons et la restauration des bonnes relations sociales, ou la conversion de l'Orient (Saomei dunlun Dongdu ji), paru à Suzhou en 1635. Sous couvert de raconter la venue d'Inde en Chine du patriarche du Chan Bodhidharma, ce livre développe en cent chapitres une allégorie sur le thème du progrès moral par le respect des cinq relations sociales cardinales (wulun). On y voit le maître de dhyâna employer les diverses techniques d'éveil qui sont son apanage pour mettre les égarés sur la voie de ce progrès. La seconde partie montre le processus à l'oeuvre dans les réécritures contemporaines de la légende du bonze Daoji, dit "Jile Fou" (Jidian), à travers les innovations apportées par un roman de 1668, La biographie du dhûta fermenté (Qu toutuo zhuan). Ce texte, qui se présente ouvertement comme un commentaire critique des premières versions de la légende du moine excentrique, signe la mise au service de l'apologie des "bonnes vies et mœurs" chinoises du thème de la transgression et de la sainte folie. L'emploi des personnages de maîtres de dhyâna, avec le didactisme pittoresque qu'ils incarnent, comme hérauts de l'éthique confucéenne, témoigne d'un moment particulier de l'acclimatation chinoise du bouddhisme. En étudiant le discours explicite comme l'histoire éditoriale de ces œuvres situées au carrefour du roman de lettré et des livres d'exhortation morale (sanshu), on tente de comprendre la signification qu'elles pouvaient revêtir pour leurs auteurs, comme la nature de la réception qui put être la leur
The dissertation studies the transformations of the legends of two popular Chan masters undergone when turned into full-length vernacular novels during the 17th century. The first part deals with a novel entitled "Expelling the devils and restoring proper social relationships, or the Salvation of the East" (Saomei dunlun dongdu ji), published in Suzhou in 1635. While taking the Chan patriarch Bodhidharma's travels from India to China as its narrative framework, the novel develops in 100 chapters an allegory of moral progress through the strict observance of the five cardinal relationships. The Dhyâna master uses his unique awakening techniques in order to lead stray humans towards moral salvation. The second part focuses on the rewriting process affecting the legend of monk Daoji (Crazy Ji), as apparent in the 1668 novel "The Story of Fermented Dhûta" (Qu toutuo zhuan). This text introduces itself as a critical commentary of earlier versions of the saint's legend, and further turns their themes of Dhyâna masters, with their picturesque ways of teachings, are here portrayed as heralds of Confucian ethics. This characterises the above novels as a peculiar moment in the history of Chinese transformation of Buddhism. The dissertation studies not only the discourse of the novels, but also their publishing story, the identity and purpose of their authors as well as their reception. Both works are shown to have emerged at the meeting point between the two genres of literati novel and moral tract

碩士
華梵大學
東方人文思想研究所
92
Heidegger’s definitions of poetic language and the original source of art, the paper begins to interpret Spillover Saying Theory. In the chapter of fables in Zhuangzi, these sentence—talk is as ambiguous, elusive and fluid as the water in a wine beaker), harmonize them by means of the unity of God, and follow their natural evolution, so that we may complete our allotted span of life—is understood by Heidegger as: talk is as ambiguous, elusive and fluid as the water in a wine beaker—a world appears in Tao; the presence of the existent is both ambiguous and clear as it is in the intimate argument of “Tao” and “the world;” harmonize them by means of the unity of God—through language, which contains a strong tendency of consolidation, truth is revealed; follow their natural evolution—in his world of game, Ereignis open up the Fourfold, commanding earth, sky, divinity and mortals, reflecting the infinite light between itself and the other three folds; complete our allotted span of life—Art is truth setting itself to work, and the existent enters into illuminating eternity. The paper concludes that the two perspectives of poetics and aesthetics offered by Heidegger helps us examine Zhuangzi’s Spillover Saying Theory with a new eye and interpret the ideas of language of Laotse and Zhuangzi in a new approach, providing a new way to revive Taoism Renaissance.

博士
國立清華大學
中國文學系
101
Abstract This thesis focuses on the interpretation issues of the Inner Chapters of “Zhuang-Zi”. Due to the format of language and the content are inseparable, therefore to analyze the linguistic patterns would help to better understand the thinking logic of the content. In this thesis I would base on the methods of linguistic analysis and cognitive linguistic to discuss the interpretation issues. This thesis mainly covers two parts: The first part is due to the interpretations of the discourse of The Dream of Butterfly（莊周夢蝶） of "Zhuang-Zi" have countless interpretations in the past, therefore in this thesis I try to analyze and categorize the past interpretations into two different factions. They can all be referred back to Guo-Xiang’s（郭象） interpretation version for their interpretation basis. One faction leans toward the analogy of dream/awake and death/life, while the other faction tries to interpret it as the realization of finding the “True Subject”. In this thesis I use the Blending Theory to interpret the fables of 'Qi-Wu Theory', and a Blending figure to represent the thinking logic of interpretation of the discourse of The Dream of Butterfly of "Zhuang-Zi". Furthermore I analyze the meanings of chapters from Inner Chapters, to prove that the Inner Chapters is both comprehensive and coherent. The second part is to analyze the language evidence of Inner Chapters and Outer Chapters. From this I understand that there’re differences in linguistic characteristics and thinking logic between the two Chapters. The style of Inner Chapters is free and flexible, while the style of Outer Chapters is sophisticated and exquisite. In this thesis I base on the result of linguistic analysis to answer the questions of finding the differences of Inner Chapters, Outer Chapters and Mix Chapters. Moreover I’m able to indicate that in order to interpret the meaning of “Zhuang-Zi”, one must understand the differences of Inner Chapters and Outer Chapters. Should one mix the passages and interpretations of the two Chapters, one will get a confusing and even contradict result. Lastly, in the final chapter I use the data of Inner Chapters of "Zhuang-Zi" as examples, compare them with "Confucius Analects"（論語） and "Mencius"（孟子）. From this I postulate that certain parts of Inner Chapters use certain Metaphor Theory, in results to try to resemble the writing strategy of Pre-Qin Confucians. And through the use of the selection of the target domain in Metaphor Theory can avoid a square and single-minded value system. The thinking logic behind it should be the same as the characteristics such as free and flexible from Inner Chapters. Hence it once proves the comprehensiveness of Inner Chapters of "Zhuang-Zi".

abstract: Lu Pei (b. 1956) is a celebrated Chinese American composer who currently serves as a composition professor at the Shanghai Conservatory of Music. His work is known for its varied use of Chinese folk tunes. He lived in the United States a long time, which cultivated within him abundant Western musical influences. The sound of multi-ethnic elements is greatly reflected in his own music. Writing an opera has always been his ultimate dream as a composer, and after many years of work, the opera The Third of March was completed and premiered in 2018 in Guangxi. It has received wide acclaim and has been a favorite of younger listeners. Lu Pei aims to bring young people to modern music and the Chinese opera, not only using traditional Chinese musical elements, but also adopts “reinvented” modern Western musical styles, giving a new identity to the Chinese opera is the main foci of The Third of March. To prepare for my performer’s guide to The Third of March, I will discuss Lu Pei’s inspirations from the Guangxi Song Fairs, and the music and culture of the Zhuang people surrounding the date in the Chinese lunar calendar, March Third. For Westerners unfamiliar with Lu Pei’s music, I will briefly introduce the compositional blending of Western and Chinese musical styles with a section about Chinese composers active in the United States, Chen Yi (b. 1953), and Tan Dun (b. 1957). I will also include a brief outline of the history of Chinese opera development, and Lu Pei’s compositional concepts and the background of the opera The Third of March will be discussed. My performer’s guide, the primary focus of this project, will begin by stressing Lu Pei’s adoption of different Chinese folk songs and Western compositional elements. These techniques clearly gave the piece a unique stylistic identity. I will give a brief overview of the Chinese language diction in International Phonetic Alphabet. Finally, the qualities of the main arias in the opera, and some of the Chinese operatic techniques for singers, and their special effects, will be explored.
Dissertation/Thesis
Doctoral Dissertation Music 2020

碩士
國立臺灣大學
哲學研究所
89
This dissertation explores some questions pertaining to Zhuangzi’s philosophy of language. In the first chapter, I present my research perspective, stressing both the descriptive and expressive functions pre-Qin thinkers attach to language. The former function leads to a view of communication as content-describing, while the latter stresses the social, more pragmatic aspects of communication. Though these two functions cannot be entirely seperated, the second and third chapter deal with the more pragmatic aspects, whereas the fourth chapter touches upon the descriptive function. In the second chapter, I analyse the shi/fei attitude of confucians and mohists. I first focus on the concept of bian (argue, discuss) and then continue to describe Zhuangzi’s view of shi/fei. One of the main ideas is the conflict inherent in and arising out of fixed language judgments. The third chapter deals with Zhuangzi’s own position from the perspective of deictics. The theory of deictics not only implies Zhuangzi’s rejection of the shi/fei attitude but is also the theoretical background for Zhuangzi’s own way of communicating. As opposed to the fixed language judgments of confucians and mohists, Zhuangzi continuously changes his judgments by employing the ambiguities inherent in language. This enables him to adopt other’s judgments, thereby avoiding conflict. The fourth chapter tries to answer the question whether Zhuangzi ultimately abandons all langauge, including his own way of using language. We deal with this question by pointing out an ambiguity in the term yan (language, speaking), namely “speaking about” and “speaking as”. We conclude that while passages rejective of language refer to the former attempt to use words in order to speak about the dao (Way), Zhuangzi’s own way of communicating is in accordance with the dao and thus not to be rejected.

趙偉偉.
"2008年10月".
"2008 nian 10 yue".
Thesis (M.Phil.)--Chinese University of Hong Kong, 2008.
Includes bibliographical references (leaves 91-93).
Abstracts in Chinese and English.
Zhao Weiwei.
中文摘要 --- p.i
英文摘要 --- p.iii
目錄 --- p.v
序言 --- p.1
Chapter 第一章 --- 「以明」之簡介及過往各家對「明」之解釋 --- p.3
Chapter 第二章 --- 「明」蘊含的意義及其理論問題 --- p.31
Chapter 第三章 --- 「懷疑主義」及「相對主義」與「明」及 〈齊物論〉之關係 --- p.63
結語 --- p.89
參考資料 --- p.91

碩士
文藻外語學院
華語文教學研究所
101
Thoughts and languages are considered to be a kind of national intangible culture, while the allegorical language and culture are closely related. A cultural course based upon Chinese fables will enable students to experience the wonders of Chinese thought. This paper aims at adapting the idiom fable in "Zhuangzi", the so-called originator of fable literature to create a teaching model which combines whole language educational theory, 5C language teaching concept, and communicative approach to teaching. This paper first analyzes and organizes the results of interviews with five students, and develops a course syllabus. Then this paper accomplish a Chinese teaching material of Zhuangzi fables by adopts the theories about Text Analysis, Creative Hermeneutics, and In-Depth interview. And this paper provides a combination of Zhuangzi thought and language teaching paradigm. To sum up, this paper provides a teaching material of Zhuangzi and an example of instructional design of Zhuangzi. Hope the results of this paper can provide Chinese language teachers an option to work on the teaching material of Chinese thought as well as its instructional design, so as to help create more culture courses.

Pierre Hadot, dans Qu’est-ce que la philosophie antique? et dans Exercices spirituels et philosophie antique, propose une relecture des textes fondateurs de la philosophie occidentale afin de démontrer qu’originellement, les philosophes de l’Antiquité avaient pour but non seulement d’élaborer une systématisation rationnelle du monde, mais également de modifier concrètement, grâce à certains exercices, leur manière de vivre. Aujourd’hui, cette conception de la philosophie n’est plus privilégiée : l’aspect intellectuel à pris le dessus sur l’aspect expérientiel, ce qui incite à considérer la philosophie avant tout comme un discours rationnel et objectif. Pour cette raison, la pensée métaphorique, imagée et poétique de Zhuangzi, ne peut pour certains être considérée comme véritablement philosophique puisqu’elle ne cherche pas à élaborer une conception systématique de la réalité. Elle propose plutôt des moyens de s’ouvrir à l’expérience, grâce à certaines pratiques concrètes, afin de devenir plus sage. Ce mémoire cherchera à réhabiliter l’aspect expérientiel de la philosophie privilégié notamment par les penseurs grecs de l’antiquité, afin de démontrer la valeur proprement philosophique de l’oeuvre de Zhuangzi.
Pierre Hadot, in Qu’est-ce que la philosophie antique? and Exercices spirituels et philosophie antique, suggests a new interpretation of texts from ancient philosophers which show that originally, the goal of those philosophers was not only to elaborate a rational systematization of the world, but also to change concretely their way of life. Today, this conception of philosophy is no longer promoted: the intellectual aspect has overcome the experiential aspect, which results in the general conception that philosophy is mainly a rational and objective discourse. Thus, for some, the metaphorical and poetical writings of Zhuangzi cannot be considered truly philosophical because they do not search for a systematic conception of reality. They rather suggest approaches for new experiences of reality, made possible by certain exercises, and show how to gain more wisdom. This work will try to rehabilitate the experiential aspect of philosophy, in order to show the philosophical value of the Zhuangzi.

《莊子》自1881年透過巴爾福（Frederic Henry Balfour）的英譯傳入英語世界後，由於東西思維與文化差異，乃至部分內容的誤譯，以及《莊子》的閱讀困難等問題，致使英語學界的《莊子》研究百多年多一直徘徊在重複翻譯的階段，進一步就《莊子》文哲研究的拓展，相對顯得薄弱。中國學者對英語學界《莊子》研究的關注、討論及其成果的利用，更屬罕見。這對已然置身於世界文化語境的《莊子》研究而言，情況並不理想。
本文〈英語學界《莊子》文獻學研究〉，旨在從文獻學角度切入，總結英語學界的《莊子》文獻研究狀況，並提出文獻研究對解決《莊子》閱讀及翻譯困難的作用，以期對英語學界的《莊子》研究、中英學界《莊子》研究的交流，以至其他中國古籍的研究有所裨益。
第一章「緒論」，交代本論文的研究動機，英語學界《莊子》文獻研究的現狀，對關鍵詞進行界定，並申明本論文的研究目標、方法和意義。
第二章「英語學界莊子其人研究」，詳述英語學界的莊子生平事跡考證，包括莊子字號、居邑、時代及仕宦研究，從中總結英語學者對莊子其人研究的取態。
第三章「英語學界《莊子》校勘與翻譯」，先總結巴爾福、翟理斯（Herbert Allen Giles）及任博克（Brook Ziporyn）的《莊子》校勘、注釋等文獻工作成果，並論其得失；再總述歷來《莊子》英譯及英譯研究的概況及局限，特別指出英語學界缺乏對譯者選擇源語文本版本的研究，以期於後文開展有關中國文獻學對《莊子》英譯及研究重要性之討論。
第四章「英語學界《莊子》文獻研究成果述評」，總論葛瑞漢（Angus Charles Graham）、里瓦科諾爾（Livia Knaul）、羅浩（Harold Roth）、劉笑敢、何溪悟（Brian Howard Hoffert）以及麥大偉（David McCraw）的《莊子》文獻研究成果，以期勾勒英語學界的《莊子》文獻研究歷史及發展特點。
第五章「文獻研究對英語學界《莊子》研究的意義」，論述《莊子》的閱讀及翻譯困難，從版本校勘學、字詞註解及互見文獻三方面，考察文獻學對解決此困難的可能。
第六章「總結」，探究本論文所得出的結論及其意義，並指出今後進一步補充、深化和拓展英語學界《莊子》研究的可能方向。
Zhuangzi, first introduced into the English-speaking world via F. H. Balfour’s 1881 translation, has, due to (1) the East-West cultural differences, (2) misinterpretation, and (3) its innate difficulties in reading, since languished at the stage of repetitive translation. Literary-philosophical research building thereon is hence restricted. Concerning this, the Chinese scholars’ attention has stayed scant, with their use of the research outcomes so attained negligible. This cannot be ideal for a world classic already situated against the global cultural context.
From a philological angle, this dissertation tracks the English-speaking academia’s philological research on Zhuangzi so far, scrutinises its current condition, and formulates a peculiarly philological solution to the difficulties in reading and translating Zhuangzi. These may contribute to the English-speaking academia’s research on Zhuangzi, the East-West exchange thereon, and the application of the same philological solution to the research and rereading of other Chinese ancient texts in general.
This dissertation is structured as follows:
Chapter 1 Introduction explains the objectives, methodology and the presumed significance of this research, defines keywords, and outlines the current condition of the English-speaking world’s philological research on Zhuangzi.
Chapter 2 Biographical Research on Zhuangzi in the Anglophone Academia summarises the Anglophone academia’s effort on ascertaining Zhuangzi’s biography, including his reputed style name and alias, domiciles, civil service and the various possible ages which his life could have spanned. From these this dissertation delineates the general approach that the English-speaking Zhuangzi research has taken towards the book’s purported author.
Chapter 3 The Collation, Examination and Translation of Zhuangzi in the Anglophone Academia traces the philological effort on the collation and textual correction of Zhuangzi from Balfour, Herbert A. Giles through Ziporyn Brook, and discusses their respective strengths and limitations. This chapter also sets out the overall condition and limitations of both the English translations of Zhuangzi and the research based on such translations. It examines the drawbacks incurred by the Anglophone academia’s indifference to the editions of the source texts upon which their research is built, and hence readies the later part of this dissertation for discussing the implications of Chinese philology to understanding, translating and researching Zhuangzi in a culturally disparate context overseas.
Chapter 4 The Anglophone Academia’s Philological Attainments on Zhuangzi Research: Review and Evaluation elaborates the research outcomes that the philological studies of Zhuangzi have accumulated in the West. Coverage includes A.C. Graham, Livia Knaul, Harold Roth, Liu Xiao-gan, Brian Hoffert and David McCraw, with a goal to outline the experience and features of the development of philological studies in the Anglophone academia.
Chapter 5 The Significance of Philological Studies to Zhuangzi Research in the Anglophone Academia specifies the major difficulties in reading and translating Zhuangzi, and how, from the philological methods of Edition Studies, Scholia on Words and Parallel Passages, a peculiar philological solution thereto may be formulated.
From the above Chapter 6 Conclusion draws a tentative conclusion, and explores the implications of this research and the ways forward for Zhuangzi studies, both in the Anglophone academia and in a broader context.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
吳家怡.
"2012年11月".
"2012 nian 11 yue".
Thesis (Ph.D.)--Chinese University of Hong Kong, 2013.
Includes bibliographical references (leaves 215-228).
Abstract in Chinese and English.
Wu Jiayi.
中文提要 --- p.I
英文提要 --- p.III
目錄 --- p.V
Chapter 第一章、 --- 緒論 --- p.1
Chapter 第一節、 --- 引言 --- p.1
Chapter 第二節、 --- 研究方法與意義 --- p.1
Chapter 第三節、 --- 關鍵詞界定 --- p.2
Chapter 第四節、 --- 研究範圍 --- p.3
Chapter 第五節、 --- 具體研究內容 --- p.5
Chapter 第二章、 --- 英語學界莊子其人研究 --- p.7
Chapter 第一節、 --- 英語學界莊子生平事跡研究 --- p.7
Chapter 第二節、 --- 英語學者對莊子生平研究的取態 --- p.21
Chapter 第三節、 --- 小結 --- p.29
Chapter 第三章、 --- 英語學界《莊子》校勘與英譯 --- p.31
Chapter 第一節、 --- 引言 --- p.31
Chapter 第二節、 --- 英語學界《莊子》校勘工作 --- p.32
Chapter 第三節、 --- 英語學界《莊子》英譯工作 --- p.56
Chapter 第四節、 --- 小結 --- p.75
Chapter 第四章、 --- 英語學界《莊子》研究成果述評 --- p.77
Chapter 第一節、 --- 引言 --- p.77
Chapter 第二節、 --- 葛瑞漢的《莊子》作者及文本結構研究 --- p.79
Chapter 第三節、 --- 里瓦科諾爾的《莊子》佚篇研究 --- p.106
Chapter 第四節、 --- 克里斯托福．蘭德的《莊子》作者及成書研究 --- p.126
Chapter 第五節、 --- 羅浩的《莊子》作者研究 --- p.136
Chapter 第六節、 --- 劉笑敢的《莊子》文獻疏證 --- p.148
Chapter 第七節、 --- 何溪悟的《莊子》作者關係研究 --- p.150
Chapter 第八節、 --- 麥大偉的《莊子》版本層次及作者研究 --- p.165
Chapter 第九節、 --- 小結 --- p.168
Chapter 第五章、 --- 文獻研究對英語學界《莊子》研究的意義 --- p.173
Chapter 第一節、 --- 引言 --- p.173
Chapter 第二節、 --- 《莊子》的閱讀及翻譯困難 --- p.174
Chapter 第三節、 --- 文獻學對解決《莊子》閱讀及英譯困難的可能 --- p.183
Chapter 第四節、 --- 小結 --- p.208
Chapter 第六章、 --- 總結 --- p.209
Chapter 第一節、 --- 跨越莊子生平事跡考證困難 --- p.209
Chapter 第二節、 --- 譯者先行的《莊子》校勘及注釋工作 --- p.209
Chapter 第三節、 --- 漸見規模但難以應用的《莊子》文獻研究進程 --- p.210
Chapter 第四節、 --- 有效利用文獻學研究解決《莊子》的閱讀及翻譯困難 --- p.211
Chapter 第五節、 --- 小結 --- p.213
參考書目