《老子》「道生」架構研究

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题名:	《老子》「道生」架構研究
其它题名:	A study of Lao Tzu "Tao : Sheng" structure
作者:	楊育庭;Yang, Yu-ting
贡献者:	淡江大學中國文學系碩士班蕭振邦;Shiau, Jenn-bang
关键词:	老子;道生;架構;比附;縱向;橫向;一;二;三;無;有;陰;陽;德;萬物;勢;自然;天;地;人;Lao Tzu;Tao-Sheng;structure;Framework;analogy;vertical;horizontal;One;Two;Three;Wu;Yo;Yin;Yang;Te;Woo;Shi;Tzu-Jan;Tien;Ti;Ren
日期:	2010
上传时间:	2010-09-23 17:12:20 (UTC+8)
摘要:	從文獻的考察中，吾人發現《老子》的「道」乃為一涵義豐富的文化符碼，進之者，由此而開展的「道生」架構，因於詮釋脈絡之不同，可以從不同面向對「道生」架構進行一種「可能的詮釋」之表述，此一詮釋之可能來自於「一、二、三」的歧異性，雖不必然有特殊的指稱，但卻未必沒有詮釋空間。在詮釋脈絡的擇取上，選定《老子》第四十二章為主要論述架構，依次討論「無、有」（第一與四十章）、「陰、陽」（第四十二章）、「德、物、勢」（第五十一章）以及「自然、天、地、人」（第二十五章）等為比附架構。採取之詮釋策略為，先確定「道生」架構確為一「縱向」結構，在進行「橫向」的比附。論述程序之安排為：第一章〈導論〉，說明研究動機與研究進路，並對詮釋觀點進行設限，將論述範疇集中於上述的五個篇章。第二章〈道之性質與定位〉，檢討當前學界的若干《老子》詮釋模型，並將「道」的內涵做一廣度的整理，而對「道」進行總括與定位。第三章〈道生架構之確立〉，討論「生」字涵義，並對「道生一」進行細部檢討，包括「一、二、三」的實指與虛指、「道」與「一」之異同等，最後進行主要參考架構的確立。第四章〈道與無有之關係〉，討論《老子》第一章斷句問題，並依次進行語脈意義與涵義之分析，肯認「無」與「有」具有雙重性，最後進行與「道生」架構的比附。第五章〈道與陰陽之關係〉，從「氣」的脈絡進行論述，探討「陰」、「陽」、「負」、「抱」、「沖氣」、「和」等概念，肯認「陰陽」係指「有分別」而未必為對反相成。最後進行與「道生」架構的比附。第六章〈道與德物勢之關係〉，著重探討「德」之涵義，並另列舉「玄德」以明全與分之別，此外，將「勢」當作一種「限定關係」，而排除於比附架構外。第七章〈道與自然天地人之關係〉，探討「道法自然」之涵義，肯認「自然」為「道」之特性，而非在「道」之上另有一「自然」。此外，「法」的理解當為「不違」或「無為」。最後進行與「道生」架構的比附。第八章〈結論〉總結主要架構與比附架構之縱向與橫向關係，使其在同一個平面展開，並說明架構無法完全對應之限制以及本文可再延伸與補強之處。 From the inspection of the bibliography, I found that the “Tao” of Lao Tzu is a code with rich cultural meanings; furthermore, thus carried out the “Tao-Sheng(道生)” superstructure. Owning to different contexts of interpretation, we could have possible description on “Tao-Sheng” superstructure from different directions. The possibility of interpretation comes from the different concepts of “One, Two, Three”, though not necessarily exit specific referents, and still allow some space for interpretation. Among the contexts of interpretation, I selected Lao Tzu Chapter 42 as the main discussion framework, followed by the discussion of “Wu(無) and Yo(有)” from Chapter 1 and 40, “Yin(陰) and Yang(陽)” from Chapter 42, “Te(德), Woo(物), Shi(勢)” from Chapter 51, and “Tzu-Jan(自然), Tien(天), Ti(地), Ren(人)” from Chapter 25 as the analogy frameworks. The strategy for interpretation is, establish the “Tao-Sheng” superstructure as an indeed “vertical” structure, then carrying out the “horizontal” analogy. The discussion procedures are arranged as follows : Chapter One, “Introduction”, indicates the motivation and research approaches, restricts the perspectives of interpretation to concentrate the discussion on the five chapters of Lao Tzu above. Chapter Two, “Determine the characteristics and case of Tao” is to review some prevailing academic interpretative models of Lao Tzu, and set an integrate description of Tao and its case with this comprehensive bibliographic study. Chapter Three, “The establishment of Tao-Sheng frameworks” will discuss the implications of “Sheng”, and reviews “Tao-Sheng One” in details, including the actual and non-actual “One, Two, Three”, the comparison and contrast of “Tao” and “One”, and conclude in establishing the main frameworks. Chapter Four, “The relationship between Tao and Wu /Yo” is to discuss the punctuation and syntax issue in Lao Tzu Chapter 1, followed by the analysis of contextual meaning and implications. And recognize the duality of “Wu” and “Yo”, conclude in analogy with the “Tao-Sheng” frameworks. Chapter Five, “The relationship between Tao and Yin/Yang” will discuss the “Yin”, “Yang”, “Foo(負)”, “Bau(抱)”, “Chong Qi(沖氣)”, “Ho(和)” concepts based on the contexts of “Qi(氣)”, and recognize “Yin/Yang” represent “somewhat different” and not necessarily a pair of reversed-phase. Last, conclude in analogy with the “Tao-Sheng” frameworks. Chapter Six, “The relationship between Tao and Te/Woo/Shi”, is focusing on the implications of “Te”, and specially citing “Xuan Te(玄德)” to distinguish the individual and the collective. Moreover, I exclude “Shi” from the analogy frameworks as it is a “specific relationship”. Chapter Seven, “The relationship between Tao and Tzu-Jan/Tien/Ti/Ren” is to explore the implications of “Tao Fa Tzu-Jan(道法自然)”, and recognize “Tzu-Jan” as an attribute of “Tao”, rather than antecede “Tao”. Moreover, the “Fa” should be understood as the “non-violation” or “inaction”. Thus conclude in analogy with the “Tao-Sheng” frameworks. Chapter Eight, "Conclusion" will sum up with the corresponding relationship between the “vertical” main structure and the “horizontal” analogy frameworks. Then state the limitations of existing blanks among corresponding concepts, and thus allows further extension and extrapolation.
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