網站導覽關於本館諮詢委員會聯絡我們書目提供版權聲明引用本站捐款贊助回首頁
書目佛學著者站內
檢索系統全文專區數位佛典語言教學相關連結
 


加值服務
書目管理
書目匯出
Chapter One of the Tao Tê Ching: A ‘New’ Interpretation
作者 Loy, David (著)
出處題名 Religious Studies
卷期v.21 n.3
出版日期1985.09
頁次369 - 379
出版者Cambridge University Press
出版者網址 https://www.cambridge.org/
出版地Cambridge, UK [劍橋, 英國]
資料類型期刊論文=Journal Article
使用語言英文=English
摘要The Tao Tê Ching is probably the world's second most translated and annotated book (after the Bible), yet it remains among the most enigmatic. Of its eighty-one chapters, no one denies that the most important is the first, and many scholars (e.g. Wing-tsit Chan, Chang Chung-yuan) go further to claim that it is the key to the whole work: if it is understood fully, all the rest may be seen to be implied. Unfortunately, the first chapter also happens to be the most ambiguous. But even so, after so much attention can there be anything left to say? It seems to me that an important point has been missed or at least obscured, and that the popularity of certain translations has made this obscuration more prevalent recently. To correct this, I shall offer below a line-by-line explication of this crucial passage. The following interpretation first demonstrates the parallel structure of the first eight lines as signifying two different ways of experiencing: lines one, three, five and seven refer to the experience of Tao, and lines two, four, six and eight to our more usual way of experiencing the world. I shall suggest that the difference between these ways is the difference between our familiar dualistic experience (or understanding of experience) and a much less common nondualistic way of experiencing in which there is no bifurcation between subject and object. Second, we shall see that the parallel structure unfolds dialectically: each succeeding pair of lines elaborates upon the issues that naturally arise in response to the preceding pair. In the process of showing this, I shall take sides on the two main controversies over this chapter: first, whether it should be interpreted cosmologically or ontologically/epistemologically (I have already revealed my preference for the latter), and second, whether lines, five and six should be punctuated to translate yü as ‘desire/intention’. My main thesis is that the traditional understanding of yü as ‘desire’ or ‘intention’ is an essential part of the meaning of the chapter. This is by no means an original claim, but why it is so important does not seem to have been noticed before and provides the reason for this paper. Wing-tsit Chan's criticism of such translations, that ‘intention interrupts the thought of the chapter’, 1 is thus a serious misreading of the text.
ISSN00344125 (P); 1469901X (E)
DOIhttps://doi.org/10.1017/S0034412500017455
點閱次數131
建檔日期2023.03.15
更新日期2023.03.15










建議您使用 Chrome, Firefox, Safari(Mac) 瀏覽器能獲得較好的檢索效果,IE不支援本檢索系統。

提示訊息

您即將離開本網站,連結到,此資料庫或電子期刊所提供之全文資源,當遇有網域限制或需付費下載情形時,將可能無法呈現。

修正書目錯誤

請直接於下方表格內刪改修正,填寫完正確資訊後,點擊下方送出鍵即可。
(您的指正將交管理者處理並儘快更正)

序號
666787

查詢歷史
檢索欄位代碼說明
檢索策略瀏覽