Daodejing, Zhuangzi

《老子河上公章句》是老学史上最重要的文本之一，其中的思想不仅是解老的经典，也是东汉道家思想的代表。透彻理解《河上注》这一东汉道家思想的代表作，对道家道教史研究有重要意义，对整个中国哲学史也富有参考价值。本文章说明河上公思想对“自然”概念的重要观点。“自然”是道家思想的最重要概念之一，但当代学者对“自然”的理解过于狭隘，强调“自然”是理性的、入世的和非迷信的，认为“自然”是“自发”的和无确定标准的。这恰恰与《河上注》的“自然”观相反，河上公的“自然”有超越性，是一种永恒不变的原则，也是长生不老的基础。河上公描述的超自然的“自然”概念在中国思想史上也占有重要地位，要理解中国哲学史中的“自然”，必须先了解《河上注》的“自然”。

In the study of Chinese thought, the products of the Han dynasty have historically been identified as those most antithetical to Western rationalism. In many of these narratives, the commentarial tradition and systems of complementary yin and yang receive the most attention. The present work draws on Mawangdui texts (Guan, Cheng, and Cixiong jie), the writings of Dong Zhongshu, the Huainanzi, and ultimately Heshanggong’s Commentary on the Daodejing to complexify this view. Within these examples one discovers divergent philosophies of opposites and yin and yang that confound the notion of a monolithic and solely holistic Han cosmology. Ultimately, this paper seeks to promote Heshanggong’s Commentary as an exemplar of Eastern Han Daoist yin-yang theory that subdivides these two principles into mode and substance. Such an interpretive move explains the commentary’s valorization of yin modes (non-action, weakness) but not yin substances (cold, corpses), and yang substances (spirit, essential qi, living beings) but not yang modes (action, aggression, violence). Furthermore, this approach unveils new insights about the relationship of the Dao and Heaven, the history of Daoism, and the varieties of correlative cosmologies in the Han.

學術界一向把老子之自然哲學視作形上學和形容道為「形上實存」。「形上實存」指存在於時間空間以外，英文稱作transcendent。現代科學表明，實在不局限於經驗界，但科學之超經驗層級存在於時空以內。現代科學哲學中之科學實在論稱「感察不到但實存於時空以內」作unobservable。老子之道正符合unobservable之理解，而不屬於違反現代科學精神之transcendent。廣義上，把老子之自然哲學視作形上學並無不可，但有欠精準，因為道指涉unobservable，而unobservable乃科學哲學之專門概念，而非形上學之一般概念。「形而上」一詞出自《易傳‧系辭上》「形而上者謂之道」這一句。日本學者井上哲次郎按這一句把歐美哲學中之metaphysics譯作形而上學。其實，〈系辭上〉「形而上」的意義是承老子而指涉unobservable，井上以「形而上」這詞來翻譯metaphysics卻把它理解為指涉transcendent，故他這一譯並不符合〈系辭上〉的原來意義。本文就以上作出詳細分析，而為給老子之自然哲學作出充份說明，本文除討論老子外，還把他跟莊子之氣概念、《易傳》及古希臘之相關學說作出比較。

西方學者的道家與道教研究起於十九世紀後半，當時大部分的功勞是翻譯［道德經］與［莊子］兩書。二十世紀初［正統道藏］問世後，學者不斷地鑽研不同的經典，保括［南華真經］的不同版本。二十世紀初到現在出現各種各樣的翻譯版本。西方學者的研究傾向於解說與分析［莊子］故事的寓意及其道德觀。明朝的注疏者程以寧，以內丹學解說［莊子］的短文，且證明［周易］所奠定的理論有著密切關聯。作者提出，翻譯［莊子］此類的書，得加上註解才能仔細地解釋文字隱涵之意，否則讀者難以深入理解。

In the West, studies on Taoism as a religious and cultural movement began with translations during the second half of the nineteenth century of the Daode jing and the Zhuangzi. After the Taoist Canon (Daozang) was made public between 1921 and 1923, scholars have pursued exegetical work of different scriptures contained in the Canon, including further versions of the Nanhua zhenjing or Zhuangzi. Different translations of this work have been published since the beginning of the twentieth century. In Spanish, there are three works directly translated from the original text in Chinese. Among them, the translations of Carmelo Elorduy S.J. and Iñaki Preciado Idoeta have used annotations and commentaries of Chinese authors from antiquity to modern times, contributing greatly to the field. This paper discusses the content of these two works, and analyses the translation of both authors. I propose that, when translating Zhuangzi and other Taoist works, it is necessary for the translator to include annotations in the translation, so as to clarify the meaning of obscure terms that would otherwise be ignored.

The Laozi is the most translated work in history excluding the Bible; however, until recently no one comprehensively recorded or analyzed the totality of this global translation phenomenon. The Chinese scholar Ding Wei once worked on a project called the “Laozi Bibliography,” but his final report termed “The Works on Laozi” was never published. Furthermore, many years have passed since the conclusion of that project, and the number of translations has grown exponentially. Thus, the author recently organized an account of all Laozi translations in every available language to build a textual foundation for future research on the transmission and reception of this work. The results of this research allows us to see the extent to which the Laozi has become a global classic, and affirms that the contemporary study of Laozi must transcend the traditional boundaries of the Sinosphere. Primarily, the author suggests we employ a framework called xin Laoxue (New Laozegetics) proposed by Wang Wei of the Institute of Linguistics at the Chinese Academy of Social Sciences. This term emphasizes the globalized, cross-cultural, and trans-lingual nature of this famous Chinese text. Relying on this framework, the present essay addresses the basic content of the globalized Laozi and how to move forward in studying this rich and mostly untapped material.

《老子》是当今除《圣经》外外译最多的典籍，但迄今为止，学界没有人具体描述和分析它在全球的译介情况。丁巍先生曾经主持完成过这方面的项目《老子书录》，但其研究结果《老子典籍考》并􏰁出版，另一方面,在此期间及其后十几年，《老子》译􏰂还在不断增加。因此，笔者收集了自己所知道的全球所有《老子》译􏰂，以更全面深入地描述《老子》外译情况，希望为老学全球化的研究作一些文献整理工作。这些译􏰂使我们看到了《老子》的全球化，同时也提醒我们，当代的老学研究与传统老学研究有很大的区别——它要面对的是全球化了的《老子》。如何定性这种新的老学研究？笔者认为，在这方面，我们可以采用中国社会科学院语言研究所王伟先生提出的“新老学”这一建设性概念，它强调《老子》目前的全球化、跨文化、跨语言研究趋势。笔者将在􏰂文描述新老学形成过程及《老子》外译情况，并分析当代老学面临的基􏰂问题，以及笔者对其的构想。笔者认为，新老学研究看似超出了中国地域范围，但也值得当代中国老学学者关注，因为全球范围内的《老子》解释身就是《老子》的全球化，以国外解老为镜,看到更多的《老子》，这将对中国学界有所启益。

This essay, or rather collection of essays, draws together three distinct streams of thought, time and space into a single river of understanding concerning labor, leisure, human-nature relations, city and town planning and human evolution at both the individual and collective levels. From Daoist tales of effortless leisure under 'useless trees' to Pieper's eulogy of leisure in the Modernist world(view) of total work and onto the planning theory and practice of Sir. Patrick Geddes, this ambling and nomadic stream seeks to problematize hegemonic contemporary conceptions of evolution, order, labor, leisure, nature and human-nature relations and to plant the seeds of a new principle, a new mythos, to which human evolution and being can be oriented in ashes of the charred edifice of Modernity. Can we transcend the materially rationalist, labor centric conceptions of humanity that reign in contemporary hegemonic culture for a more holistic perspective in which the infinite and finite aspects of human being can co-exist without either one interfering with the other? Can human-nature relations, especially as cultivated through city and town planning, transcend the present order of hierarchical domination, objectification and callous consumption of nature for an order of relations in which nature acts upon us as a teacher and we consume nature in harmony with its own natural order rather than through creation of an artificial order?

PhD Thesis
The subject of this dissertation is the connection of the literary work of Ursula K. Le Guin with the Daoist worldview and ancient Chinese philosophy in general. Through a thorough analysis of the contents and structure of selected novels and short stories, the ways in which the writer incorporates the basic assumptions of Daoism into her work are elucidated. The thesis is primarily based on the analysis of the Hainish novels which implicitly or explicitly thematize the vital Daoist principles of simplicity, naturalness, freedom and inexpressibility: The Dispossessed, The Left Hand of Darkness and The Telling, along with selected short stories from the collections The Wind’s Twelve Quarters and Four Ways to Forgiveness, but also refers to other Le Guin’s works to the extent to which they are relevant for the subject of the study. As Chinese philosophy as a whole focuses on two mutually connected directions ‒ self-improvement of the individual and achievement of the ideal social system ‒ each chapter of the dissertation looks into its subject from two points of view: that of society and that of the individual. The primary aim of this thesis is to conduct a comparative analysis of Le Guin’s works and selected texts of Daoist philosophy in order to clearly present the connection between the basic principles of Daoism and her work, and thus confirm the principal hypothesis that was the starting point of this research ‒ that the literary work of Ursula K. Le Guin is deeply rooted in the tenets of the Daoist tradition of ancient China.

This paper explores the compatibility between the Daoist art of emptying one's heart-mind (which is the key element of the identity of a Daoist sage) and the art of creating close relationships. The fact that a Daoist sage is characterized by an empty heart-mind makes him somewhat different from an average human being: since a full heart-mind is characteristic of the human condition, the sage transcends what makes us human. This could alienate him from others and make him incapable of developing close relationships. The research goal of this paper is to investigate whether – in spite of being an unusual human being – a Daoist sage has the abilities necessary for creating close bonds with others.

One of the unique attributes of the Chinese philosophical tradition is its lack of focus on what we would call in the West “theological” concerns, i.e. issues related to how the universe was created (cosmology) and what divine forces if any preside over it. While even in the theo-philosophical systems of Plato and Aristotle we find a rejection of mythology and the realm of the gods as simply matters of faith or speculation, Aristotle’s prime mover and Plato’s demiurge still play a fundamental metaphysical role in each of their respective philosophical systems, even if they are not front and center so to speak. In the Chinese tradition however, while we see an implicit theological stance per se in the role of Heaven (Shangdi/Tian), we do not find it dealt with specifically or directly in the works of the philosophers themselves, outside of an occasional appeal to the divine as a benchmark of world and natural order. In other words, the existence of Heaven is not denied per se but it takes on the form of a more “naturalist” view as the philosophical systems mature in the classical period.

本文第一章旨在介紹唐玄宗《道德真經》注疏之背景，主要分為「宗教政策背景」及「思想背景」兩大部分。於「宗教政策背景」方面，本文除述及初唐至玄宗時期的宗教政策之外，亦就玄宗前後期之崇道變化作一闡述。於「思想背景」方面，則介紹了作為唐初老學主流之「重玄學」、唐初通行的《老子》版本――河上公注本，以及此二者與唐玄宗《道德真經》注疏有關之特點。
於第二章唐玄宗《道德真經》注疏之文獻學考察部分，本文乃就以下四個面向作考察：1.作者、2.撰述、頒行年代、3.版本、4.卷數；並據前輩學者之論見，兼論才字號《玄宗疏》之真偽。
第三章與第四章，旨在以「體用哲學」之架構分析唐玄宗《道德真經》注疏之思想。第三章分別論述「道」與「人」之「體」的層面及「道用」。第四章則抽出「得道者之發用」作闡述；並就「至人」（普遍得道者）與「聖人」（特殊得道者）的部分分別論述之。
第五章則將唐玄宗《道德真經》注疏與其前後之唐代老學著作作一比較工夫，期能以此分辨出唐玄宗《道德真經》注疏於老學史上之㆞位。比較之時，主要分為以下三個層面來討論：1.道論、2.修道論與境界說、3.治國之道。
第六章結論部分，則就前述幾章成果作重點論述；其中又將唐玄宗《道德真經》注疏之「思想特色」及其「老學史地位」作一提示。此外，本文對於前人研究成果所持之觀點，也一併於本章中說明。

Testo dell'intervento tenuto nell'ambito del convegno "Dimensioni filosofiche e storiche dell'interculturalità", svoltosi presso l'Accademia Pontaniana di Napoli nei giorni 13 e 14 novembre 2013. Il testo è pubblicato in Dimensioni filosofiche e storiche dell'interculturalità, a cura di G. Cacciatore e A. Giugliano, Mimesis, Milano-Udine 2014.

A partire da alcuni spunti della riflessione heideggeriana sul Daodejing, l'intervento sviluppa un confronto sulle dimensioni del λόγος e del 道, Dao (dō, in giapponese), come espressioni dell'e-venire dell'evento. Da questo confronto emergono non tanto due visioni del mondo (quella occidentale e quella orientale) diverse od opposte, quanto piuttosto due direzioni del procedere sulla via di questo e-venire. Di qui una riflessione sul senso della tecnica e della tecnologia come metodo (questo sì, tutto occidentale) per inter-venire sull'e-venire dell'evento, a fronte di una strategia, squisitamente daoista, della non-azione (無為, wu wei) che mira a lasciar av-venire l'evento nel suo e-venire.

This article analyzes some evolutions of the Laozi, taking in account Mawangdui, Guodian and the Han version published by Pekin University.
The themes of the study are: the transformation of ritual data within the philosophical discourse of the Daodejing, the use of the he/huo 和 (harmony) and tong 同 (confusion) doublet, themselves emerging from Warring States ritual elaborations. Moreover, we analyze the question of the Legalist influence in the text and finally the question of the geographic transmission of the Daodejing during its editorial process. Some of those elements indicate that the Qin was one of the last “stations” through which the text travelled.
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"This paper inquires the concepts of “emptying” and “filling” in the Daodejing. After a general theoretical introduction to some essential features of ancient Chinese thinking, the author discusses this theme, interpreting some of the most important passages of the book and indicating in breathing an important image to deepen the Laotian approach to the Dao.
In Italian"""