Dissertations / Theses on the topic 'Zhuangzi'

L'analisi delle valenze che qing assume nel Zhuangzi mostra come i diversi significati del carattere siano legati da un rapporto di mutua e logica derivazione e come siano tutti riconducibili a una matrice comune che consente una descrizione coerente del concetto di qing nel rispetto della sua polisemia. Il significato fondamentale di qing si evidenzia nell'uso del termine in riferimento al Dao, del quale indica le caratteristiche intrinseche, designando di conseguenza anche quelle di tutte le cose, che del Dao sono manifestazione. Consistendo in ciò che le cose sono in sé per propria natura, qing costituisce l'oggetto ideale della conoscenza, designando pertanto anche la verità dei fatti e la veridicità delle parole. In relazione all'essere umano, qing ne designa in modo particolare la naturale predisposizione a relazionarsi con l'altro e con l'ambiente in generale reagendo agli stimoli da questi forniti; qing costituisce il processo reattivo e comunicativo peculiare all'uomo, processo in cui la formulazione di giudizi, il sorgere di preferenze, emozioni, desideri e intenzioni si legano in un rapporto di mutua derivazione e dipendenza. Qing, indicando le caratteristiche intrinseche dell'uomo, si rivela affine a xing (natura umana). Il carattere xing non occorre nella prima sezione del Zhuangzi, nella quale inoltre non si riscontrano termini a esso pienamente corrispondenti e pertanto in grado di sostituirlo; l'analisi del rapporto tra qing e xing e del contesto polemico che segna l'esplicita introduzione del tema di xing nel testo induce a ipotizzare che l'assenza del carattere xing dal nucleo originario del Zhuangzi, non impedendo al suo autore di trattare della natura umana, esprima il suo rifiuto di aderire alla concezione propugnatane dai pensatori suoi contemporanei, in particolare da Mencio. Qing designa le caratteristiche intrinseche della natura umana: la conservazione della purezza e della spontaneità che costituiscono la dotazione originaria dell'uomo consente di preservare l'integrità di qing, e dunque di xing, e di agire in modo morale; l'allontanamento da tale condizione porta all'alterazione di qing e all'adesione a quei valori morali artificiali e convenzionali la cui imposizione il Zhuangzi avversa. Le valenze di qing riscontrate nel Zhuangzi sono attestate anche nelle altre opere del periodo pre-Qin, le quali inoltre frequentemente impiegano il termine nel senso di "sentimento, emozione". Si esclude che nel Zhuangzi qing possa assumere in maniera diretta tale accezione, per quanto l'opera attribuisca un valore fondamentale alle emozioni, considerando le modalità della loro espressione indice della qualità pura o alterata del qing dell'individuo e ritenendo che esse svolgano un ruolo primario nel motivare nel singolo la volontà di ripristinare la purezza originaria del proprio qing. Le opere coeve al Zhuangzi individuano nella spontaneità delle emozioni il segnale dell'imperfezione morale di xing, indicando nella pratica rituale e nello studio i mezzi utili a regolare le emozioni e a condurre alla moralità la natura umana. Diversamente, per il Zhuangzi xing, essendo determinato dal Dao, all'origine è moralmente buono, così come di conseguenza le emozioni in cui si esprime; la radice del male risiede nell'errore gnoseologico, che porta ad aderire a conoscenze parziali che ostacolano la comprensione del Dao e dei valori che da esso discendono; i limiti della conoscenza condizionano lo svolgersi del processo di reazione e comunicazione che è parte costitutiva del qing dell'uomo causando il sorgere di emozioni inappropriate e smodate che rivelano l'allontanamento dell'individuo dall'Autenticità. Il rifiuto del Zhuangzi di impiegare qing nel senso di "emozione" e l'enfasi posta sul problema della conoscenza si ritiene esprimano il rifiuto della concezione negativa delle emozioni e della natura umana propugnata dagli altri pensatori del periodo pre-Qin. The analysis of qing in the Zhuangzi shows that the different meanings the term takes are connected in a relation of mutual and logical derivation, and that they all stem from a common basis which allows to give the concept of qing a coherent description in full respect of its polysemy. Qing reveals its basic meaning in the occurrences in which it is used with reference to the Dao, whose it indicates the intrinsic characteristics, therefore indicating also the intrinsic characteristics of all the things, which of the Dao are manifestations. Being what things are in themselves according to their nature, qing constitutes the ideal object of knowledge, and thus it also denotes the truth of facts and words. In relation to human beings, qing particularly denotes man's natural predisposition to interact with the other and generally with the surrounding environment by reacting to the stimuli he receives from them; qing constitutes the reaction and communication process peculiar to man, process in which the formulation of judgements, the rising of preferences, emotions, desires, and intentions are connected in a relation of mutual derivation and dependence. Qing, indicating man's intrinsic characteristics, reveals itself to be similar to xing (human nature). The character xing does not occur in the first section of the Zhuangzi; the analysis of the relation between qing and xing and of the polemical context marking the explicit introduction of the topic of human nature in the work induces to hypothesize that the absence of the character from the original core of the Zhuangzi, not preventing its author from dealing with the theme of human nature, expresses his refusal towards the conception of xing held by the other thinkers of the period, particularly by Mencius. Qing designates the intrinsic characteristics of human nature; the preservation of the purity and spontaneity of man's original endowment allows to preserve the integrity of qing, and hence of xing, and thus to act morally, whilst the deviation from the original purity causes the authenticity of qing to be lost, and man to adhere to those artificial and conventional moral values whose imposition the Zhuangzi refuses. The meanings of qing found in the Zhuangzi are also attested in the other pre-Qin works, in which, moreover, qing is often given the sense of "feeling, emotion"; the analysis of the text induces to rule out the possibility for qing to take this meaning directly in the Zhuangzi, although the work attributes a fundamental value to emotions, deeming the ways in which they are expressed to betoken the pure or altered quality of the individual's qing, and believing emotions to play a primary role in determining the individual's will to restore the original purity of his qing. The works contemporary to the Zhuangzi deem the spontaneity of emotions to be the signal of man's moral imperfection, indicating the ritual practice and learning as the means by which regulate emotions and bring morality to human nature; differently, for the Zhuangzi xing, being determined by the Dao, is morally good, and consequently also the emotions by means of which it expresses itself are morally good. The Zhuangzi indicates the root of evil in the gnoseological mistake causing man to adhere to partial forms of knowledge which hinder the understanding of the Dao and of the values deriving from it; the limits of partial knowledge condition the carrying out of the reaction and communication process which is constitutive part of man's qing, causing inappropriate and excessive emotions to rise; such emotions reveal the individual's deviation from the Authenticity of his nature. We believe the refusal of the Zhuangzi to use qing in the meaning of "emotion" and the emphasis it puts on the problem of knowledge to be expression of the refusal of the authors of the work towards the negative conception of emotions and of human nature held by the other thinkers of the pre-Qin period.

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.

In this project, I reexamine the idea of acceptance in the Zhuangzi and develop it by reconstructing an 安 (contentment) as a fundamental element in dealing with 'human limitations', and accordingly, with things beyond human control. I argue that the question of how to deal with human limitations is central to ideas in the Zhuangzi of how one should live in the mundane world. That is to say, the idea of an is seen as an important part of self-cultivation for living a good life. In other words, the reason for the discussions on human limitations in the Zhuangzi is to arrive at a way of dealing with these limitations, rather than to try to escape from them. To be specific, this project not only examines debates and discussions regarding human limitations through different terms and stories, but also focuses on actions and attitudes that can be adopted to deal with these limitations. It discusses the following aspects: how the Zhuangzi justifies the attitude of an (安) as a conscious and active choice through which one can willingly accept human limitations, namely ming (å‘1⁄2) and nature xing (性), and accordingly lead a safe, efficient, and peaceful life; how the idea of contentment allows one to be a filial (xiao 孝) child when confronted with a problematic relationship with one's parents; how the idea of an is justified in the Zhuangzi as a form of courageous (yong 勇) behaviour; how and why the Zhuangzian sages chose singing (ge 歌) as a means of expressing their contentment towards situations that are beyond human control; and how laughing (xiao 笑) at the uncontrollable can be transformed into a form of self-control. With a thorough analysis of contentment in the Zhuangzi, this project makes the following contributions. First, the Zhuangzian idea of contentment is re-evaluated by relating it to other questions of philosophical concern, therefore bringing new significance to it. Second, this work opens up a new discussion on how and why one can affirm and willingly accept the human limitations within the field of Chinese philosophy, so that one can engage in a topic that is also of concern in religious studies and Western philosophy. Third, through this project, we will be able to appreciate more fully the ways in which Zhuangzian philosophy is related to other works in early China.

Thesis (M.Phil.)--Hong Kong University of Science and Technology, 2003.
Includes bibliographical references (leaves 150-154). Also available in electronic version. Access restricted to campus users.

A Filosofia Chinesa possui duas correntes de interpretação das coisas, uma é a substancialista, que se aproxima daquela substancialidade clássica da Filosofia Ocidental, enquanto que a outra corrente é da desconstrução da substancialidade, a afirmação de que as coisas são interdependentes e estão em um fluxo constante. A primeira é defendida nos escritos de Huizi, a segunda é defendida nos escritos de Zhuangzi. A primeira foi responsável pela instauração de uma ideologia que foi capaz de criar o primeiro império chinês, unificou a nação e estabeleceu um padrão de linguagem. A segunda foi responsável também por um império que promoveu a maior integração cultural já vista na China antiga. Zhuangzi escreve para demonstrar como a substancialidade expressa na lógica de Huizi pode ser desconstruída por meio do vazio de substancialidade e do fluxo-da-interdependência-em-curso. Essa analise da desconstrução só é possível no Ocidente pela Filosofia Continental Contemporanea que se inicia em Heidegger, e se desdobra para seus sucessores como Derrida, e de conceitos importantes do precedessor dela, o filosofo Nietzche.
Chinese Philosophy has two streams of interpretation of things, one is the substantialist, approaching that classic substantiality of Western philosophy, while the other current is the deconstruction of substantiality, the assertion that things are interdependent and are in a flux constant. The first is defended in the writings of Huizi, the second is defended in the writings of Zhuangzi. The first was responsible for instituting an ideology that was able to create the first Chinese empire, unified the nation and established a standard of language. The second was also responsible for an empire that promoted the greatest cultural integration ever seen in ancient China. Zhuangzi writes to demonstrate how the substantiality expressed in Huizi's logic can be deconstructed through the emptiness of substantiality and flow-of-interdependence-in-course. This analysis of deconstruction is only possible in the West by Contemporary Continental Philosophy that begins in Heidegger, and unfolds to his successors as Derrida, and important concepts of her predecessor, the philosopher Nietzsche.

The present dissertation argues against the “holist” position that portrays Chinese culture as lacking any concept of “self” or of body/mind dualism. I analyzed in the Zhuangzi 莊子 a set of characters from a linguistic point of view: ji 己, shen 身, xing 形, zi 自, wu 吾 and wo 我, xin 心, and ti 體. I went through each passage where these characters refer to the body, the mind and the self. The results suggest that the authors of the Zhuangzi reasoned extensively about the self, considered the relationship between body and mind to be dualistic, and developed a proper philosophy of mind, with the characters mentioned above having a specific meaning each. Subsequent to the analysis of the notions of self and of body/mind dualism, I explored the boundaries of one’s self and being as exposed in the Zhuangzi, considering the concept of sociality and its features developed in many of the Chinese philosophical debates which took place during the historical period the text belong to. Complementary to these analyses, two chapters discuss the current scholarship on the subject, reconsidering both the “holistic” position and recent studies on the Chinese notion of “individualism” in early China under the light of new discovery. I conclude by suggesting a reconsideration of the “neo-Orientalist” methodology, which wants European concepts, carefully selected according to the aim of the research, to be the benchmark for any comprehension of Chinese culture.

The scholarship that surrounds the relation or comparability of Martin Heidegger’s and Asian thought asks questions of comparability and influence, but the body of literature that has been produced over the last several decades has failed to fully engage Heideggerian and any particular Asian tradition with comparable depth. This work sets out to investigate the ways in which Heidegger’s work and the text of the Zhuangzi, in terms of their responses to the problems that emerge in their respective traditions, offer comparable notions of human nature, authenticity, and the human place in and relation to the universe. Both thinkers find that technology and utility, which are intimately connected with how humans appropriate the world, obstructs how humans are able to relate to the world. Though it becomes apparent in the investigation that Heidegger and the authors of the Zhuangzi offer opposing ideas of the underlying cause of this misappropriation and obstruction, this work uncovers that both traditions offer a vision of how to navigate the world such that we transform with and respond to the world of which we are an inseparable part.

This dissertation presents a detailed explanation of Hanshan Deqing's commentary on the Inner Chapters of the Zhuangzi. I argue that the notion of the Sage is the overarching theme of Hanshan's commentary on the Inner Chapters. I trace this theme through each of the seven Inner Chapters and explain the significant role it plays in understanding the message of the Zhuangzi as well as in revealing the unity and coherency of the Inner Chapters. I argue that a dissertation on Hanshan's commentary is of value for two primary reasons. First, it offers a thematically unified and coherent reading of the Inner Chapters. Secondly, by focusing on the theme of the Sage, Hanshan's commentary highlights the importance of social and political concerns in the Zhuangzi and thereby demonstrates that the issues of skepticism, relativism, and mysticism, which are so important in many Western readings, were not foremost in the minds of many Chinese commentators. In chapter one, I examine Hanshan's commentary on chapter one of the Zhuangzi, which provides a general overview of the entire Inner Chapters. I introduce the theme of the Sage and explain that in order to perfect the substance of the Sage, one must find nourishment in the body of the Dao and via a process of cultivation learn to forget the self, forget merit, and forget name. Highlighting the primary characteristics of the Sage, namely no self, no merit, and no name, I demonstrate how one or more of these characteristics are emphasized in each of the six remaining chapters. For example, in chapter two, I analyze Hanshan's commentary on chapter two of the text and illustrate how the attachment to the self, which Hanshan characterizes in terms of an attachment to the body and a failure to awaken to the Dao, gives rise to the many verbal disputes over right and wrong. In chapter three, I begin with Hanshan's commentary on chapter three and emphasize the theme of forgetting the self by noting that the skill of nourishing life requires one to cultivate the Dao and avoid pursuing merit and fame in an attempt to embellish the body. In the latter half of chapter three, I explore Hanshan's commentary on chapter four of the text and emphasize the social and political aspect of the text by explaining the manner in which the Sage carries out his responsibilities to a ruler. Chapter four examines Hanshan's commentary on chapter five of the text. I discuss several stories about disfigured and deformed individuals, who, according to Hanshan, embody the primary characteristics of the Sage, for they have succeeded in forgetting the physical form and awakening to the Dao, dispelling any interest in merit and fame, and have acquired the ability to transform others in a noncoercive, nondeliberate manner. In chapter five, I discuss Hanshan's commentary on chapter six of the text and further explore the characteristics of the Sage. I argue that this chapter not only reiterates the need for personal cultivation, highlighting once again the significance of attaining the Dao as well as the burden of having a body, but it also illustrates the personal fruits of this cultivation, namely enabling one to deal with death and illness with equanimity and calm. Finally in chapter six, I explore Hanshan's commentary on chapter seven and illustrate the social and political implications of perfecting the substance of the Sage, for if the timing is right and the situation is fitting, the Sage will accede to his great function of serving as the Enlightened Sovereign. The Sage rectifies himself via a process of personal cultivation whereby he positions himself in the unfathomable homeland of the Dao and in turn spontaneously transforms others via nondeliberate action.

This dissertation seeks to extract the Zhuangzi from a variety of problematic interpretations in English-speaking scholarship. The text has been accused of supporting a variety of moral or epistemic positions, including moral relativism, transcendental mysticism, skepticism, anarchism, and anti-societal asceticism. Against these interpretations I demonstrate the text has a complex but coherent diagnosis of human suffering in a cosmology of change. In response to this diagnosis the text also presents a complex but coherent set of ideals that treat human suffering. This suffering takes many forms, but is particularly problematic in the xin, the organ conventionally regarded as being responsible for wisdom and guidance in human activity. This dissertation performs a thorough analysis of the idea of xin in the Zhuangzi, and demonstrates how the Inner Chapters provide a coherent prescriptive regimen to treat the afflictions of discrimination, completion, and acquisition. When discriminations in the xin are released through forgetting and emptiness, this allows the zhenren to harmonize his conscious attention and bodily activity to dao. Integrating mind, body and spirit with dao allows the sage to wander effortlessly through the emergent processes of yin and yang. Not only does this mean paying attention to the changes of dao, but also means acclimating to those changes.

This paper aims to compare and contrast the concepts of “delusion” and “knowledge” as found in the Inner Chapters of the Zhuangzi and the Platform Sūtra. Employed in this analysis is the methodology of conceptual metaphor analysis, a method that identifies the source domain for metaphors employed in the dissemination of both doctrine and mystical experience. By acknowledging their metaphorical entailments, such metaphors can be used to more clearly elucidate the meaning of said disseminations. Ultimately I will argue that both works exhibit a similar conception of the afflictions of “non-enlightened” persons and the cognitive abilities of “enlightened” persons, though they arrive at different conclusions regarding the source of these abilities. Part one of this paper will introduce the methodology of conceptual metaphor analysis as developed by Lakoff and Johnson, and will illustrate the ways this methodology can serve the pursuit of studies in comparative religion. Following this background information relevant to the interpretation of both the Zhuangzi and the Platform Sūtra will be given. Part two investigates the metaphors and “realization” moments found in the Zhuangzi. Part three uses similar methodology to analyze the Platform Sūtra. The final part compares and contrasts the two works.

碩士
世新大學
中國文學研究所
107
Unrestrained fables and bizarre languages are vastly used to elaborate the main theory for the book of Zhuangzi. Among all the chapters of the book, the chapter titled "Qiwu lun" is being praised for its profound way in describing the ideology itself. Kuo Hsiang, being one of the annotator for the book of Zhuangzi, is the most prominent through out the history of China. Through a groundbreaking way of annotating the book of Zhuangzi, Kuo Hsiang inadvertently established his own perspective towards the ideology, creating a new milestone for other annotators of the book after his generation. The chapter of "Qiwu lun" had long time been considered as the most complex and hard to understand chapter. The result to it is that there are a lot of scholars and annotators after Kuo Hsiang’s generation whom had misinterpret and got confused in between the book of Zhuangzi and Kuo Hsiang’s own perspective towards the ideology, leaving false and judgemental comments at the same time though. With regards to the result above, the preparation of this thesis is to distinguish the difference in between the book of Zhuangzi and the chapter of "Qiwu lun" for Zhuangzi zhu, thus creating a comparative study for both . The discussion of “Chi Wu” for the book of Zhuangzi, is to remove the prejudicial opinion of people towards all kinds of issues, as a result to create a world of “equality”; whilst the discussion of “Chi Wu” by Kuo Hsiang’s perspective, is that all kinds of living things has its own nature and difference, but through the idea of “de xing” all things will eventually meet up at a point of equality. The idea of “nei sheng” in the book of Zhuangzi, is to remove the thought of “zhi zhuo” towards all issues, in order to reach a living life of break-free. On the other hand, Kuo Hsiang’s idea of “wai wang”, is a vision of creating a self-sufficient, balancing and harmonious society based on the ideology of Taoist. Therefore, the idea of “Chi Wu” holds a different point of view and value according to both the book of Zhuangzi and the Zhuangzi zhu respectively.

碩士
東吳大學
中國文學系
101
“Zhuangzi” nonunique ideological writings, also a literary work. For the former, we should seek easy start research strategy; for the latter, we should make use of rhetoric for conduct research, grasp the "Zhuangzi" Literary characteristics and value. Climax is a literary skill that can highlight layers changes, so this thesis select it. 　　In this thesis, the author finishing experts say, thereby included "Zhuangzi" book climax examples. Selected major version, reference to other documents, for collation, as the basis for various studies. For literature, this thesis from the structure and composition of climax starting, for the former, explore the climax classification, explore the simultaneous use of other rhetorical approach; for the latter, explore the level number, level categories, related word, and moderate changes. For ideological, this thesis from Inner Chapters, Outer Chapters and Miscellaneous Chapters research, according to the ideological content classification, and try to create a system. Finally, the conclusion is to conclude each chapter, and proposed research prospects. 　　Major findings show: “Zhuangzi” climax has 55 examples, can be divided into two categories and six subcategories, and concomitant use of other rhetorical skills than those who did not concurrent users. Level number, using the example of the three levels is the largest, level categories, using "layers" or "order" is more and more examples. Ideological, Inner Chapters system is more complete than Outer Chapters system, Outer Chapters system is more complete than Miscellaneous Chapters system, but Outer Chapters system and Miscellaneous Chapters system also has its own knack in.

碩士
華梵大學
哲學系碩士班
97
As a profound classic comprising philosophy, literature, and art, Zhuangzi is actually abundant in poetic characteristics and thoughts even though it does not fall into the category of poetry; through the posture of poetic philosophy, it endows philosophy, art, and the freedom of life with the same glory. Nevertheless, it is a real pity that so far, the academia has not probed so deeply and comprehensively into the poetic literature of Zhuangzi as they has done to its philosophical system. Also, the academia’s appraisal of Zhuangzi is far from correspondent with its actual contribution to Chinese literature and philosophy. So, what poetic characteristics do Zhuangzi exactly have? And from which sense should it be comprehended? What critical reflection can it provide to contemporary poetic philosophy as well as literary creation and development? These aspects are relatively less-expounded and thus worth scrutinizing. Therefore, this paper aims to treat the text of Zhuangzi as the axis, the fusion of thoughts and poems as the clue; via various poetic angles which are different from one another but interiorly associated, this paper is divided into five chapters for discussion. Chapter One is initiated by the definition and orientation of the topic with further discussion on the rationality and significance of Zhuangzi in view of “poetry”.In Chapter Two, the poetic characteristics of Zhuangzi are focalized; the subject that the actuality and imagination of Zhuangzi equal to poems and songs is also discussed. Furthermore, this chapter brings to light the transformation of philosophical contemplation by Zhuangzi’s language from “expression through thinking” to “expression through poetry”, which not only helps rise above the linguistic plight of “the unspeakable” but also paves a way for the following arguments about poetic philosophy. In Chapter Three, the poetic thoughts implicated in Zhuangzi are investigated to clarify some significant domains in Chinese poetry and the spiritual movement constructed along with such domains. They are the source of the development of Chinese poetry spirit and an important form of Chinese aesthetics.In Chapter Four, the extension and the contemporary situation of the poetic theory and the explanatory scope of Zhuangzi are scrutinized. The poetic characteristics of Zhuangzi lead people to return to their spiritual homeland, and the linguistic thinking of it provides a crystal clear basis for contemporary philosophical language to be converted to poetic expression. Moreover, this chapter expounds the reflection that the poetic thinking of Zhuangzi provide to contemporary literary creation, which serves as a resource “transformed” into modern literary criticism, becoming the shared topic of the arenas of oriental and western literary criticism.In Chapter Five, the aforementioned is summed up and concluded. In addition to going back to the topic mentioned in the beginning of this paper as well as the search for solution and the foresight of this paper, the spiritual essence, the intrinsic value along with historical orientation of the poetic thinking in Zhuangzi are elaborated and clarified.

碩士
華梵大學
哲學系碩士班
99
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.

碩士
國立中正大學
中國文學系暨研究所
103
The idea of Zhuangzi having an ethics philosophy is getting more and more attention in the academics, its contents are widely discussed and yet to be developed. This paper mainly tried to explore how Zhuangzi’s ethical care apply to the current society, through the “cross-cultural criticism” perspective, with the help of western philosophy. First, by using the mysticism approach to understand “tian ren he yi”（天人合一）as a very important concept of Zhuangzi’s ethical care, laying the foundation of Zhuangzi’s moral emotion. Secondly, dialogue between Levinas and Zhuangzi about criticism of “the same” and the ethics of “response” to others. Thirdly, focus in Zhuangzi’s idea of death: how the self overcomes death; the necessity of death; the effect of others’ death to the self; the enlightment of death to life. And finally, suggesting the meaning of death as the meaning of Zhuangzi’s ethics. Zhuangzi’s ethical care is still awaits for discovery and development. This paper is a preliminary attempt on the subject, hoping to make way to a more thorough discussion of the subject in near future.

碩士
東吳大學
中國文學系
98
Abstract Considerations of harmonization were part of the mainstream in late Ming thought. The key feature is an autonomous academic attitude and methodology that seeks truth to reform the theoretical system of various fields. Thus, the trend of such thought not only harmonizes Confucianism, Daoism, and Buddhism, but also seeks to harmonize all academic thought. Jiao Hong (1540-1619) was a famous scholar in the late Ming, and was certainly a participant in this trend. He read many classics and books, including those by famous authors, and had outstanding views toward history and the lesser studies. He compiled Zhuangziyi, which included the key achievements of Zhuangzi annotations. He believed that even though the three schools have their own systems, their natures are connected and similar. He sought to discover the essence of Zhuangzi by harmonizing thoughts from the three schools. This thesis is focused on Zhuangziyi, supported with related works by Jiao Hong, to explore the life and works of Jiao Hong as well as the content and framework, theory and context of Zhuangziyi, and to clarify the view toward the three teachings and harmonization beliefs of Jiao Hong. This paper is divided into six chapters. Chapter 1, the Introduction, proposes the problematic, explains research motivation and objectives. Chapter 2 uses the life, academic heritage, and travels of Jiao Hong to gain a glimpse into his academic cultivation. Chapter 3 explores motivation for the compilation of Zhuangziyi, its editions, the format of its entries, as well as characteristics, values, and shortcomings of the book, in order to further explore the essence of Jiao Hong’s interpretation of Zhuangzi. Chapter 4 is the focus of this thesis, which first explains Jiao Hong’s understanding of Buddhist principles, and his ultimate understanding of principles of Confucianism, Daoism, and Buddhism, leading to “consistency among three teachings. The “Daoism Identical” theory is supported by references to the Zhuangzi as interpreted by the three schools, and there are historical semantics and writings to evaluate the principles of Zhuangzi. Chapter 5 is the conclusion, which describes the theoretical directions of Jiao Hong in harmonizing the three teachings through Zhuangzi, pointing out the contradictions and misunderstandings in the process of practice. Lastly, issues that await further exploration in Jiao Hong studies are also descried.

碩士
華梵大學
東方人文思想研究所
102
Deleuze is one of the most important philosopher in French on 20th Centuries, while Zhuangzi is an important philosopher and literature during the Warring States Periods of Ancient China and keep influencing China culture over history. They were living in different cultural context, dealing with different social issues, yet both started their thinking by destructing the restriction of subjectivity or personal-identity. Besides, following their reply to their time, they proposed different solutions for their contemporary people, or say, to human being. Efforts upon introducing Zhuangzi to the west and comparing his thought with western Philosophy has existed for years. In Taiwan, there are a lot of discussions explore the potentiality of fusion and transformation between Zhungzi and Phenomenology. Following the trend of Deconstruction, there are also comparatively between Zhungzi and Jacques Derrida, Jean Baudrillard and Michel Foucault. But not much focus on Deleuze and Zhuangzi. This paper compares Deleuze and Zhuangzi by four paths: 1. Break-down the restriction on subjectivity; 2. Univocal-Immanent ontology; 3. Experience and empirical; 4. Inner persuasion of their thought. With the help of Deleuze’s ontological image: a ‘Univocal-immanent’ cosmos consisted of moving force, we could understand Zhuangzi’s Dao (道) better. For example, inside Dao, moving Qi (氣) transfers and generates materials including human subjectivities. According to Deleuze’s ontology image, such a relation between Dao and subjectivity unnecessarily deprives the subjectivities’ creativity. On the other hand, Deleuze’s version of cosmetic image helps us to understand why the channel from subjects to Dao in Zhuangzi, is not by imitation, but by reposing into alert passivity. Considering that Deleuze and Zhuangzi were confronting limitations of self-image and social structure that generated by quite different historical situations, we might notice that, to deal with the contemporary struggle on 20th Centuries which Deleuze encountered, Zhuangzi’s thought could not automatically answer how we modern people can release from new kinds of repression and restriction such as globalization, capitalism, mechanical and deadly cultural repetition and so on. Comparing Zhunangzi to Deleuze give us a hint about how to utilize Zhunangzi for contemporary need, yet this requires much more further investigation. vv

碩士
國立臺灣大學
哲學研究所
99
This dissertation investigates the conception of Freedom in the Zhuangzi. The Zhuangzi understands Freedom as Liberation – namely, as the state of the person who has achieved liberation from a set of substantialistic views and is able to behave in a corresponding way. Thus I firstly conduct a reconstruction of the process of liberation in the Zhuangzi, which includes both epistemological and behavioral practices and can be structured in three steps: becoming aware of “perspectivism”, achieving self-regard as “non-self”, and situating oneself in “the axis of reality”. Secondly, I explore the implications of the state of Freedom to which this process of self-transformation and liberation leads, as well as the features of the liberated person. I use a wide range of texts from the Zhuangzi’s Inner, Outer and Miscellaneous chapters for this purpose, and an equally wide range of topics is discussed in dealing with the idea of Freedom. I propose that approaching the philosophy of the Zhuangzi from the point of view of Freedom is helpful in providing a consistent and comprehensive explanation of the Zhuangzian philosophical system as a whole in which all topics find a new interrelated meaning. This dissertation thus challenges the argument that the Zhuangzi does not elaborate a coherent conception of Freedom, showing that Freedom not only is a central topic in the Zhuangzi, but is also a privileged hermeneutical key to meaningfully reconstruct its philosophy.

碩士
國立臺灣大學
政治學研究所
99
Owing to the political chaos of the Spring and Autumn and the Warring States Periods（春秋戰國時代）, the original order was destroyed, and accordingly caused “disorder”. Due to ”disorder” , the regularity of people’s lives declined gradually. Therefore, it led the various schools of thinkers’ corrections to come into existence. As far as《Zhuangzi》was concerned, “disorder” was the priority problem to be solved, but the key to dealing with it was to think over the conception of “order” primarily. Different conceptions of “order” derived from different conduct of “governing”. Similarly, different conduct of“governing” derived from different interpretation of “knowing”. Consequently,《Zhuangzi》realized that if we are eager to eliminate the“ disorder” in this generation, we cannot merely adjust our conduct of “governing”, but trace back to the problem ,that is, the interpretation of “knowing”, and then we can eliminate it. In conclusion, yearning for realizing《Zhuangzi》’s imagination toward “order”, we need both “knowing” and “governing”to set it up. Certainly, the combination of “knowing”and “governing” must rely on the expression of “human beings”. So, while we discuss the conception of “knowing” and “governing”, we cannot neglect the part of “human beings”. This passage intends to begin with various levels of “knowing” and “governing”, and analyzes the conception toward “order” by《Zhuangzi》. It also explains《Zhuangzi》’s expectation of “human beings”, expecting to restore the “order” by completed “human beings”, and then form the “order” belonging to ”Dao” （「道」）once again.

碩士
華梵大學
哲學系碩士班
96
This thesis attempts to have an objective survey over the idea of Wanderfing in the thought of Zhuangzi, with the aim to explore its possible aesthetical meanings. The main points of arguments concentrate on the aesthetical implications and the spirit of art arising therefrom. Its philosophical concerns are: 1. the relation betrween Wandering(Yo) and Aesthetics; 2. The Spiritual Cultivation(GongFu) following the Wandering; 3. The meaning of Wandering in respect to Art. Five chapters constitute this thesis, namely, Chapter 1. Introduction, Chapter 5. Conclusion, and besides these two, Chapter 2. expounding the relation between the philosophy of Wandering and Aesthetics; Chapter 3. bases its arguments principally upon GongFu – the specific way of the subject to achieve the Wandering; Chapter 4. developing the meaning of Wandering in the perspective of Art, maintaining that the Spirit of Art by Zhuangzi is the Spirit agreed with Tao, and that the essence of Tao equals that of the Spirit of Art. In fact, the highest realisation(JingJie) of Tao-experience and the highest realisation of Art Spirit are the expression of Tao, thence possess the essential characteristics of freedom and emancipation, andd therefore the Spirit of Art by Zhuangzi is the very Art Spirit of Wandering. The methods employed are text analysis, hermeneutics and comparative study, through the inquiry concerning the meaning of Wandering by Zhuangzi in Aesthetics, GongFu, and creative Spirit of Art, with the idea of Wandering joining three different aspects of Philosophy, Art and Creative Spirit of Art to forge the systematic unity. Futhter from this unity, we could conclude that, the Aesthetics of Wandering do contains JingJie, methods, and concrete achievements of Art. By the union of eastern and western Aesthetics, especially the reflection and rethinking of Wandering of Zhuangzi, there is hopefully a new opening of meaning in modern Aesthetics. Keyword: Zhuangzi, Aesthetics, Wandering, Tao, Spirit of Art

博士
國立臺灣大學
哲學研究所
100
The purpose of this dissertation is to elucidate the epistemological dimension of Zhuangzi’s philosophy. This dissertation examines Zhuangzi’s reflection on knowledge and investigates the role of knowledge played in Zhuangzi’s philosophical system. I shall approach this issue from the epistemological dimension, attempting to manifest the distinguishing characteristics of Zhuangzi’s philosophy and its relevance for today. In Zhuangzi, epistemology is often intertwined with the theory of self-cultivation. According to Zhuangzi there are three stages of cognition: listening with the ears, listening with the heart, and listening with Chi. Due to the differences in the sources of cognition, there correspond three types of knowledge: the knowledge acquired by the ears, the knowledge acquired by the heart and the knowledge acquired by Chi. These three types of knowledge are roughly similar to today’s “sensitive knowledge,” “rational knowledge” and “intuitive knowledge.” This dissertation examines these three types of cognition according to the semantics and the context of Zhuangzi. First of all, this dissertation clarifies the different aspects of sensibility in Zhuangzi, pointing out that there are five such aspects: its organs, faculties, penetrating faculties, horizons and prefecture. I then examine all technical terms relating to sensibility in Zhuangzi, such as “wu guan” (五官), “tian ji”(天機), “tain men”(天門),“qi qiao”(七竅), “jiu qiao”(九竅), “liu zao”(六鑿), “liu hai”(六骸), “wai”(外),and ” “guan zhi”(官知) .I will also compare Zhuangzi’s ideas with that of other thinkers in early China ,in order to show the peculiarity of Zhuangzi’s ideas. And then I discuss Zhuangzi’s descriptions of the five senses (the eyes, the ears, the mouth, the nose and the body), pointing out that these images of the senses are often used by Zhuangzi as the metaphors for Dao and the other abstract aspects of his philosophy. I will examine Zhuangzi’s reflection on sensibility, showing the role of sensibility in Zhuangzi’s philosophical system. Following that, I attempt to discuss Zhuangzi’s conceptualization of “knowledge acquired by the heart” by examining his critics of “knowledge acquired by the heart” and his ideas of how it should be cultivated and transformed. I will point out the limitation and restriction of “knowledge acquired by the heart” from Zhuangzi’s three perspectives. First of all, excessive use of “knowledge acquired by the heart” may develop into “intellection”. “Intellection” is the calculation of the instrumental reason developed to the utmost; Zhuangzi reflects and criticizes “intellection” from the perspective of the authentic life. Secondly, biases in “knowledge acquired by the heart” could become judgment, which has its limitations as well. Zhuangzi reflects on the judgment based on “cheng xin”(成心) and criticizes rigidified, stabilized and universal judgment. Lastly, according to Zhuangzi, using “knowledge acquired by the heart” to distinguish and understand the world will inhibit us from grasping the wholeness of the world and prevent us from the truth. To explain the cultivation and transformation of the heart’s cognitive faculty, I will illustrate the concept from three aspects, which are “zhi”(止), “ ming ”(明) and “danmo”(淡漠). Additionally, the dissertation discusses “knowledge by Chi” through “xu”(虛),“wang”(忘) and “tong”(通) to analyze the cognitive function of Chi in Zhuangzi. Then I will emphasized on the idea that “listening with Chi” does not mean the exclusion of either the faculty of sensibility or the faculty of rationality; rather, it is the concentration, deconstruction, redirection, returning and sublimation of these faculties. “listening with Chi” is a kind of cognitive style developed from the idea that “we and the world are one unit”. Therefore, when we fully attained to ourselves, we gain access to the world without limitations and distortions. Based on Zhuangzi’s theory, we can only learn the truth through this kind of cognitive style. Apart from Zhuangzi’s deep reflection on the three stages of cognition mentioned above, basing on the differences in the ontological status of the objects of cognition, he also discusses two types of cognition: “perceiving from things” and “perceiving from Dao.” “Perceiving from things” is the cognition of the ordinary life, in which we inevitably make subjective judgment to distinguish objects, thereby resulting in many “limitations,” restricting our receptivity to Dao. “Perceiving from Dao,” on the other hand, is perceiving that “there is nothing from the beginning.” And this kind of perception is similar to the aesthetic experience and wisdom of practice, in which there is no distinction between the object and the subject, no analysis and no judgment; all these interpenetrate one another in a mutually incorporating horizon. Apart from this, considering from the aspect of praxis, the so-called “knowledge” can be distinguished into the propositional knowledge and the competence knowledge. The former refers to “knowing” in the sense of knowing the content of something; the latter refers to “knowing” in the sense of knowing how to do something. The former has to do with intellectual understanding, and may not be relevant to practice; the latter, on the other hand, is not necessarily intellectual understanding but has everything to do with practice. In Zhuangzi there are many stories about “practice is near Dao,” showing that “Dao” cannot be known as the propositional knowledge, but that it is through practice that Dao is manifested to us. This dissertation investigates the epistemology of Zhuangzi from the process of cognition, the objects of cognition and the practical aspect. It can be said that the dissertation fully investigates the meaning of knowledge in Zhuangzi from the aspects of epistemology, metaphysics and aesthetics, thereby clarifying that Zhuangzi does not—as some falsely believe—profess “anti-intellectualism,” “anti-sensibilitism,” “anti-rationalism,” “skepticism,” and “relativism.”

碩士
玄奘大學
中國語文學系碩士在職專班
103
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
東吳大學
中國文學系
101
The term “Zou Wang”(sitting in meditation and become unaware of this world) came from Zhuangzi, episode “The Great Master”. It was the main material to describe a state of mind which in Zhuangzi philosophy. Not only describe the different states through all prograss in Theory of “Zou Wang”, but also practice the idea of Zhuangzi. “Zou Wang” started form a section dialogue between Great Confucius and his student Yan Hui. The subject of dialogue was about one man who pursue the law of true life. During this journey, forgetting benevolence and righteousness as well as forgetting rites and music, letting the body fall away, dismissing intelligence was the way to get rid of bondage of all types of social rituals, morality and regulations and to surpass themselves, to diminish the material desire from the physical demands and abandon judgments from rational analysis, then finally you will achive a state which call “Zou Wang”. After that, you can show the whole world how wonderful and greatful you can be. This article was using Zhuangzi and “Zou Wang” theory and which related to the same idea documents to analyze it. There are six chapters included an interdiction, four main text and a conclusion. Follow the main article and its' original words step by step to discuss each state. And it's main purpose as well as how to put it in pratice. The matter of interdiction. The main purpose try to enhance the theory of“Zou Wang” and the value of the theory have research worth , after that I sum up modern scholars’ research result about “Zou Wang” theory compare with my result , my motive. Chapter one follow the clue from original materials . Step by step to discuss those materials which show us what state of mind that we should have when we seek the true law. The material show us two course. First, turn disadvantage into advantage. Second, learn as much as we can but use those knowledge only when the situation needs. Chapter two start from pratice the theory of“Zou Wang”then analyze the meaning and position of rites and music, benevolence and righteousness in Zhuangzi, and research the range of the theory and pratice it in which way. Chapter three focus on the advantage processing analyze the function and issue which the original material show which letting the body fall away, dismissing intelligence. And to be clear about the meaning of separating from form and how to achieve that goal. Chapter four, by clear about the meaning of “Da Tong”, discuss the theory of “Zou Wang” as well as “ Being coherent to the Da Tong” such about function , position , and pratice, and then to know well the true color of “Zou Wang”. Conclusion, review and sum up the whole article. Discuss the circulation system of sitting and forgetfulness theory. Therefore without question the importance and enthusiasm to enhance the sitting and forgetfulness theory will be necessary.

博士
中國文化大學
哲學系
103
As gradually expanding of human’s desires, such as comfortable life of materials, fame and fortune, it brings growing number of social and environmental issues with accelerated pace of changing and conquering of nature. The crisis of ecology and existence are the most serious issues that human beings have to face up now. Twenty-First Century will be the age of ecological thought. And how we to respond ecological disasters, it can be based on the idea from thought of Zhuangzi’s ecological aesthetics. Today's global environment has completely changed, We must once again raise the old question:「Where do we go the wrong way actually？」 My thesis starts a contemporary reflection from Taoist philosophy which is constructed by the most representative philosophers- Laozi and Zhuangzi. In their classic books, we can find out a wealth of ideas of international ecological ethics and wisdom of ecological diversity which provide a paradigm for human beings. Therefore, I think it has an important reference and guidance through the search of Laozi’s and Laozi’s thoughts of ecological aesthetics. And then, I want to enrich and improve the Zhuangzi’s ecological aesthetics and provide different resources and ecological wisdom inspiration. Furthermore, I hope to make a contribution for the study of future ecological aesthetics through this research, and gradually construct a high degree of ecological civilization. Waking Human reflection on contemporary ecological crisis and achieve sustainable development of ecological diversity. Keyword: Laozi, Zhuangzi, ecological aesthetics, ecological crisis, ecological diversity

碩士
國立清華大學
中國文學系
99
Abstract This thesis makes a study of the corresponding relationship between Zhuangzi‘s linguistic philosophy and narrative structure. I suppose the theory of “goblet words,” which is from Chapter 27 of Zhuangzi, as the power to make Zhuangzi‘s linguistic philosophy possible, and press on the role of the interpreter of “the ideal figure,” by whom we could realize what “the ideal figure” really counts. Due to considerable quantities of dialogues for “the ideal figure” existing in Zhuangzi, I add up and analyze the figures in “Dialogues for the Ideal Figure.” As a result, I find a specifically narrative mode in Zhuangzi: “paradox-goblet words”, which is used as the way to elucidate and elaborate Zhuangzi’s thoughts. What’s even more interesting is that Confucius, used to be considered as a clown in Zhuangzi, is the one most frequently appearing in the hub of Zhuangzi‘s narrative mode: “paradox-goblet words.” Therefore, I use this thesis to show my thinking progress upon the corresponding relationship between Zhuangzi‘s linguistic philosophy and narrative structure. First, add up and analyze the statistics of “Dialogues for the Ideal Figures.” Second, think over how “horizon of the question” of the interpreter would influence upon dialogues’ process and effect. Third, demonstrate that “paradox-goblet words,” the linguistic structure of Zhuangzi, represent the entire course for interlocutors to uncover the truth and to show the significance of life-world. Fourth, use the figures of Confucius and Yellow Emperor, who dwell in the hub of Zhuangzi‘s “paradox-goblet words”, to explain the relationship between man and Dao in Zhuangzi. Since we could find not only a large number of innovative words and figures but also an article, “Yuyan,” to spell out the usage of words in Zhuangzi, we should take Zhuangzi‘s linguistic philosophy more seriously. For this reason, I make this thesis to study on the relationship between Zhuangzi‘s linguistic philosophy and narrative structure, hereby to uncover the significance of Zhuangzi’s thoughts. Keywords: Zhuangzi, the ideal figure, dialogues, “paradox-goblet words”, Confucius, Yellow Emperor

何培桂.
論文(碩士) -- 香港中文大學硏究院哲學學部, 1996.
參考文献 : leaves 54-56.
He Peigui.
《莊子´Ø天下》硏究前言 --- p.1
Chapter 第一章 --- 〈天下〉篇之外部問題簡解 --- p.1
Chapter 一、 --- 〈天下〉篇之總論部分 --- p.1
Chapter 1. --- 道不在「有」 --- p.1
Chapter 2. --- 方術與道術不同 --- p.1
Chapter 3. --- 儒、道眼中聖人之地位有明顯之不同 --- p.2
Chapter 4. --- 「不離於宗」與「以天爲宗」之差別 --- p.3
Chapter 5. --- 略論何以〈天下)篇不敘論儒家 --- p.3
Chapter 6. --- 儒、道所言之「內聖外王」有別 --- p.6
Chapter 二、 --- 〈天下〉篇之分論部分 --- p.7
Chapter 1. --- 墨翟、禽滑釐部分 --- p.7
Chapter 2. --- 宋鈃、尹文部分 --- p.11
Chapter 3. --- 彭蒙、田駢、1 眞到部分 --- p.13
Chapter 4. --- 關尹、老聃部分 --- p.14
Chapter 5. --- 莊子部分 --- p.16
Chapter 6. --- 惠施部分 --- p.17
Chapter 三、 --- 〈天下〉篇似非《莊子》之敘 --- p.22
Chapter 四、 --- 〈天下〉篇絶非儒家之作品 --- p.23
Chapter 第二章 --- 〈天下〉篇的義理架構----名實論、物論、人論、政論 --- p.25
Chapter 一、 --- 名與實、言與道之關係 --- p.26
Chapter 二、 --- 諸子的物論 --- p.30
Chapter 1. --- 判別諸子物論之高低之準則 --- p.30
Chapter 2. --- 墨子的物論 --- p.31
Chapter 3. --- 宋鈃、尹文的物論 --- p.32
Chapter 4. --- 彭蒙、田駢、愼到的物論 --- p.32
Chapter 5. --- 關尹、老聃的物論 --- p.33
Chapter 6. --- 莊子的物論 --- p.34
Chapter 三、 --- 人的定位與治道之關係 --- p.35
Chapter 1. --- 墨子的人論與政論 --- p.37
Chapter 2. --- 宋鈃、尹文的人論與政論 --- p.38
Chapter 3. --- 彭蒙、田駢、愼到的人論與政論 --- p.39
Chapter 4. --- 關尹、老聃的人論與政論 --- p.41
Chapter 5. --- 莊子的人論與政論 --- p.41
Chapter 6. --- 〈天下〉篇的人論與政論內聖外王 --- p.42
Chapter 第三章 --- 〈天下〉篇的定位 --- p.45
Chapter 一、 --- 〈天下〉篇所未能解決的問題 --- p.45
Chapter 二、 --- 從〈要略〉篇看〈天下〉篇的欠缺 --- p.45
Chapter 1. --- 忽視了語言在現實層面上的正面功能 --- p.46
Chapter 2. --- 對理想與現實的調合過分樂觀 --- p.47
Chapter 3. --- 欠缺發展式的史觀 --- p.47
Chapter 三、 --- 〈天下〉篇的啓示 --- p.48
Chapter 1. --- 先秦末期至漢初之思想發展線索 --- p.48
Chapter 2. --- 層層累進式的批評 --- p.49
Chapter 3. --- 名與實之關係 --- p.50
Chapter 4. --- 通才與偏才 --- p.50
Chapter 5. --- 對人生價値之評定 --- p.51
Chapter 6. --- 學術與人生 --- p.51
結論 --- p.53
參考書目 --- p.54

碩士
國立臺灣大學
哲學研究所
95
This thesis aims to discuss Zhuangzi’s method of transcending the predicaments in life. I will first quote the opinions of both Mr. Feng Yo Lan and Mr. Liu Xiao Gang for my following argument. The interpretations of the two remarkable scholars have a lot in common, despite something different: Mr. Feng puts his eyes on the contradiction between freedom and necessity in Zhuangzi’s thought, while Mr. Liu pays more attention to argue that Zhuangzi make an incompatibility between ideal and reality. This thesis, then, may be roughly divided into two parts. First, I will point out the main ideas and even difficulties of the two scholars’ studies. Second, based on the former task, I will demonstrate what Zhuangzi’s method of transcending the predicaments in life is through the elimination of fission between ideal and reality. In short, the two scholars’ excessive generalizations of both “handle things without any damage of self” and “to be content with anything as with fate” cause the conflicts between freedom and necessity and between ideal and reality in Zhuangzi’s philosophy. It is right to make a distinction between “handle things without any damage of self” and “to be content with anything as with fate” as the two scholars do, but it must be a biased way to interpret Zhuangzi by either, through which Feng and Liu——Feng through the former and Liu the latter——claim that there is a contradiction in Zhuangzi’s thought. It is a result of excessive generalization as mentioned above and then it is a pseudo contradiction, however. Furthermore, this thesis believes that the pseudo contradiction Feng and Liu have made is caused by their neglect of “clarity” and “true knowledge”. A true man recognizes Dao and then holds the highest wisdom, so he regards the situations that he is inability to meet as his fate. He faces every predicament with unconcerned attitude, what he faces, then, is just a general situation everyone cannot improve. He feels no helplessness in this case. Such a “true knowledge” denotes not only “handle things without any damage of self” but also “to be content with anything as with fate”, so the hold of “true knowledge” is essentially the method of transcending the predicaments in life Zhuangzi claims. True knowledge is not that organoleptic, but an understanding of Dao. For Zhuangzi, the change of viewing this world, not the transformation of particular circumstances, makes the true man be capable of transcending the predicaments in life. The understanding of Dao is what causes the true knowledge to cultivate a true man. Although the substance of Xiaoyao in true man is heart-mind, his Xiaoyao should be embodied in the reality through various behavior patterns. Rather than the separation between “handle things without any damage of self” and “to be content with anything as with fate”, the sentence that “just go along with things and let your mind move freely” is therefore a correct standpoint to interpret true man’s human life.

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.

V této práci jsme analyzovali teoretické předpoklady, strategie a formální výstavbu Guo Xiangova komentáře k Vnitřním kapitolám díla Zhuangzi, přičemž jsme vyšli z dějin žánru komentáře, jak se vyvíjel v době dynastie Han a ve 3. stol. n. I. Klíčovým byl zejména výklad o Wang Biho komentáři k dílu Laozi, který s Guo Xiangovým komentářem sdílí základní teoretické předpoklady i strategie komentování. Mezi tyto předpoklady a strategie patří zejména přesvědčení o osobnostní nadřazenosti Konfucia nad Laoziem/Zhuangziem, vyvážené přesvědčením o diskurzivní nadřazenosti děl Laozi a Zhuangzi nad díly Světce. Oba komentáře rovněž sdílejí základní strategii komentování, jejíž podstatou je vytváření odkazů na další místa textu (v případě Wang Biho je tento přístup systematičtější). Oba komentátoři dále text významově sjednocují prostřednictvím výkladu různých pasáží komentovaného textu pomocí totožných termínů a idejí.

博士
國立中央大學
哲學研究所
98
Zhuangzi’s theory of Suffering/Happiness roots in his understanding and contemplation for all kinds of suffering and happiness in life, with which he confronts the pain and agony caused by disasters and wrongdoings that turn into intense Negative Emotions and imprison individuals, who have difficulty transforming the Negative Emotions into Positive ones. The bitterness of reality comes from the confinement and enslavement brought by mundane judgments. Because of pouring in the sentiments of suffering or happiness, men ignore the importance of transforming emotions; thus they create misperceptions for reality and trap themselves within those feelings. As far as the pattern of occurring and developing of humans’ suffering and happiness are concerned, Zhuangzi’s theory of Suffering/Happiness contains two emphases. First, the suffering and happiness sensed by men are subjective shapeshiftings of consciousness. They are intertwined. Second, although most of the suffering and happiness in life are triggered by objective entities, the consciousness that embodies them may embrace the change of feelings and reach spiritual contentment through transforming and yielding itself to the nature of matters. The two emphases are interrelated. Suffering and happiness are subjective variations of emotion resulting from the same object. In my opinion, Zhuangzi’s theory of Suffering/Happiness contains significant meaning for how men may accommodate their own suffering and happiness. Interpreting the theory within a modern context via Zhuangzi’s philosophy helps the individual reverse the way they approach suffering and happiness – from react passively to accommodate actively. Turning suffering into happiness signifies the social function of Zhuangzi’s theory of Suffering/Happiness that attains the integrated harmony with individual balance of emotions and inner tranquility. To sum up, Zhuangzi’s theory of Suffering/Happiness encourages humans to blend themselves with Tao, discarding forms and social classes, and by yielding to the nature of matters and the Nature restore their Real Emotions, with which they should then convert their emotions and experience Tao. In that way, one may turn suffering into happiness, and approach the reality differently. If the individual submits to his true nature, he may embody the greatest value of life and experience the ecstasy of Real Emotions.

碩士
華梵大學
哲學系碩士班
101
The objective of the thesis is to research and analyze the philosophical thought of “mind” mentioned in the book of Zhuangzi. Dao is the basis for the existence of all beings and is the core of all things. Mind is the subject of the body and decides the way of life. The greatest tragedy of life is not being aging or dying but being a person with a dead mind. Mind determines one’s happiness and calamities. When one’s mind is defined by matter and endlessly pursuing certain states and things throughout his life, his mind is restricted by the knowledge he learned, lost in the cognitive recognition and stuck in the phenomena of relativity. When this happens, one’s life is not at ease and wanders away from the natural course. Therefore, one must make an effort on the mind. Through cultivating the heart, one can dispell secular desires and greed, remove biases, forget troubles and burdens that rest in the mind. Only then can the mind be in the state of vacuity. At this point, the mind is free, open and ready to let go everything in the secular world. The mind, with intellectual intuition, follows the path of inaction, nature and genuineness in order to transcend the self and to fulfill the meaning of existence. That means follow Dao and one can be free anywhere. The thesis is arranged in the following order. The first chapter started from the motive of the research, the method used in the research and defined the range of the study. The second chapter investigated the philosophical meanings of the mind, wisdom and shackles of the mind. The third chapter discoursed on the work that dispelled the shackles on our mind. The fourth chapter brought forward the different realms a free mind can wander after being through the work of cultivating on the mind. The fifth chapter gave a short review on the previous chapters two, three and four. It also presented the author’s view on how people in the world can be inspired by the mind of the Zhuangzi described above in the perspective of ecology and environmental protection.

碩士
國立臺灣大學
戲劇學研究所
105
Since ancient times The Zhuangzi has been well respected because of its profound philosophical insights and brilliant literary skills. These ideas, containing a deep understanding and interpretation of life and death, reach to readers through “three modes of discourse” (or “san-yen”). In other words, “three modes of discourse” serve as the language for Zhuangzi to communicate with his readers. Among all the fables in the Zhuangzi, " not only have “The Butterfly Dream" and "The Skull Dream" been adapted more commonly, but they also are the only two dreams that are dreamed by Zhuangzi himself. However, since "The Butterfly Dream" has gained more attention within academic discussion, this thesis focuses on the rewritten texts of "The Skull Dream" instead. "The Skull Dream" is composed of the conversation between Zhuangzi and the skull. Besides, the rewritten texts also keep conversing with the original text. This thesis attempts to deal with the adapting history of "The Skull Dream" from two sides—the context of the literati and the one of the public, in the hope of discussing how the rewritten text itself reveals each writer’s own interpretation of Zhuangzi’s idea and one’s own attitude towards life and death. Through this process, one finds physical and mental comfort, and the work in turn reflects the background of the time and the spirit of the poet. To conclude, we may see how the coexistence of high culture and popular culture, accompanied by its continuous interactions with religion, overall enable the theme to maintain a lively quality. The rewriting and creating of "The Skull Dream" shall never cease.

碩士
國立臺灣大學
政治學研究所
102
This dissertation attempts to discuss the concept “The Normal Course for Rulers and Kings” in Ming Dynasty by studying 《Nanhua Zhenjing Fumo》（南華真經副墨）、《Commentary on the Inner Chapters of the Zhuangzi》（莊子內篇注）and《Zhuangzi Tong》（莊子通）.First of all , I focus on the three authors－Lu Xi-Xing（陸西星）、Hanshan Deqing（憨山德清）and Shen Yi-Guan（沈一貫）how to define Zhuangzi between different academic groups. Second, I try to find out the theme of “The Normal Course for Rulers and Kings” in those books . Furthermore , following by there subthemes－“Tao and the perfection of knowledge”、“how the enlightened king took his stand could not be fathomed”、“the government of the enlightened king”of Zhuangzi I analysis the three philosophers how to explain these concepts and then come to a conclusion . The main findings are as follows: From Taoism to Taoist religion , Lu Xi-Xing, who was the expert of inner alchemy (neidan) in Ming Dynasty, make the linkages between body and political affairs .He believes that the true king is not only a political leader but also the man who can use occult arts skillfully. In my opinion, Lu Xi-Xing created a type of political myth which combined with body metaphors of “Tao-Te”and political ideology . Master Hanshan was one of the four eminent monks who spared the revival of Buddhism in the Late Ming. About the concept “The Normal Course for Rulers and Kings” of 《Commentary on the Inner Chapters of the Zhuangzi》,he advocated the theory of “unity in essence and appearance”. He emphasised on “Understanding”(覺)—this one word is the source of all mysteries. And the best method of spiritual cultivation is to do one''s tasks without deliberate effort or purposeful mind. In this way, he narrowed the gap between political and non-political fundamentally. Thus the sage is both of this world and the other world. Shen Yi-Guan thought Zhuangzi is one of the best philosopher of Confucianism. He made a connection between 《Book of Changes》 and 《Zhuangzi》 , and centered on the ideas of the dynamic balance of opposites, the evolution of events as a process, and acceptance of the inevitability of change. He believed that the whole truth is the Tao of " sageliness within and kingliness with-out". The true king must be the sage who doing for nothing instead of doing nothing , his mind was so vast that it lay in a single stream with Heaven and Earth. And finally, the king understand that over and above society as a whole, there is the great whole which is the universe. He is not only a member of society, but at the same time a member of the universe. This understanding and self-consciousness constitute for him a higher sphere of living.

博士
輔仁大學
中國文學系
105
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
華梵大學
哲學系碩士班
103
“Dazongshi”aimed at portraying a world where people have consciousness about reality. And “Dazongshi”means a respect of truth as the master. “Truth” means life of things emitted out of lives at universe, where its concept of nature from “human-nature unity”, philosophy of life from “Life as death” and realm of life from “forgetfulness”constituted major parts of thoughts in this paper. Fast pace and stress in the modern life strike more and more people into a daze, impetuous and unreal, surging various psychological problems and falling people into confusion of mind and spirit. Such problems and trouble arisen out of mindful confusion require our a series of approaches and means to solve; inner morality growth and transcendental idea of life specified by Zhuangzi in his “Dazongshi”may be helpful to our discovery of lighthouse showing the way of life, further comforting lonely, confused spirit. In the Chapter I of this paper: Introduction, we began it with the introduction of person, Zhuangzi and his book, followed by the title of“Dazongshi”, theme and analytical structure of each section for preliminary understanding. Chapter II: Humannature unity ─ knowledge originates from human beings, an exploration of relationship between human beings and knowledge, followed by concept of humannature unity. Chapter III: Morality Growth in the Path as a human being. We began it with realization of characteristics of Zhuangzi’s “Path”, followed by discussion of progress in acquiring path, that is, realize progress in nine steps of comprehending path and seven steps in the embodiment of path. Chapter IV: Being aware of circumstance of God goes through heaven and earth – Forgetfulness, where it begins with realization of meaning of forgetfulness, followed by in-depth explanation of loss of ego and xinchai for any and all common parts, at last, achieving realm of “shared world” from forgetfulness. Chapter V: Conclusion; Overall review of the entire part of content and reflection.

博士
臺北市立大學
中國語文學系
105
This paper is the research on Zhuangzi study of collective commentary type, focusing on the following four purposes. The first aim is to reconstruct the map of Zhuangzi study of collective commentary type with regard of its characteristic development. Through literary reviews, target-oriented studies, various modes of thinking and the inter- and intra- analysis on Chinese classic philosophy, this paper examines the affinity and divergence of the specific characteristics in the collective commentary type of Zhuangzi study and explores the integration and echoing relationship between these characteristics. The second goal of this paper is to analyze the classic philosophical views among the Zhuangzi study of collective commentary type in order to explicate the differences between the formative views and the interpretative views of the classic philosophy implied in the texts. Therefore, a blueprint describing the classic philosophical views of Zhuangzi study of collective commentary type is developed according to different view points—the author’s and the readers’. The third goal is to probe the application issues of the Zhuangzi study of collective commentary type. This paper elaborates the value and function of the paradigmatic interpretation on Zhuangzi study of collective commentary type. It also discloses the formation of its philosophical core and the connection of its categorical outcome. Such discussion will help construct a guiding basis for understanding the application issues in the commentary of the Zhuangzi study of collective commentary type. The fourth goal aims at illustrating the interpretive traditions of the Zhuangzi study of collective commentary type, referencing related tacit knowledge of the philosophy of Zhuangzi, unfolding Zhuangzi’s philosophical contributions, and reflecting the limitations of interpretation attempts. After reconstructing the map regarding the characteristics of Zhuangzi study of collective commentary type, developing the blueprint of classic philosophical viewpoints, and building the guiding basis for application issues, I will propose a dialectical reference between the philosophical interpretation and the existential practice for current interpreters of Zhuangzi. Therefore, the contribution of this paper encompasses the follow three aspects: First, the result enriches the understanding of the commentary studies on traditional classics. Most of the current studies of exegesis and studies of documentation utilize the commentaries on Confucian classics as main citations and examples. However, despite the similarities of the formality of these commentaries, which philosophical forms may differ according to each subjects, they are very likely to be different from each other in terms of their interpretational spirit, purposes and methods. Since the subject of this study is the traditional Zhuangzi study of collective commentary type, it not only enriches the commentary studies of traditional philosophy classics, but also deepens the understanding of the “collective commentary type”. The second contribution is the reconstruction of the context in the development of traditional Zhuangzi studies. Most of the recent Zhuangzi studies were limited to one person’s interpretation or one school’s commentary due to limited space or their research purposes. These discourses are either compartmentalized or unable to provide clear connections between various schools of commentary thoughts. However, the collective commentary of Zhuangzi illustrates the origins and development between each commentary school. Through my study, I help increase the understanding of the development of traditional Zhuangzi studies, specifically focusing on the collective commentary type. The third contribution of this paper is providing a reference and reflection on interpreting Zhuangzi’s philosophy. I systematically examine and reconstruct the discourse of Zhuangzi study of collective commentary type. The profound implicatures of Zhuangzi study of collective commentary type is therefore released from the limited function of merely “reader’s reference”. A thorough and more in-depth research on the development of Zhuangzi’s interpretation is provided for current interpreters of Zhuangzi. This research is presented as a reference and a reflection to help future research on Zhuangzi’s philosophy, including the challenging issues of “returning to original work,” “existential interpretation,” and “inheriting old interpretations.”