Thesis--Wisconsin. / Vita. Includes bibliographical references (leaves 324-351).

This thesis provides an exegesis of what might be considered a "core" chapter of the Chuang Tzu text. The "Ta Tsung Shih" chapter is "core" in that it can be demonstrably shown to represent a systematic crystallization of Chuang Tzu's philosophical system. Basically, this thesis consists of four parts. First, in the Introduction, an attempt is made to substantiate the suggestion that the "Ta Tsung Shih" chapter can be considered representative of Chuang Tzu's thought. Second, a section by section translation of the entire chapter is provided. In this translation, emendations in the text are made only when absolutely necessary to make sense of the otherwise unintelligible. Third, extensive annotation to the text is provided in note form, working on the premise that philosophical analysis must be preceded by a reconstruction of a reliable text. In compiling the annotation, we have made an effort to consult and collate the bulk of historically significant commentary and provide alternative interpretations where they arise. We have been particularly meticulous with respect to textual problems, attempting to employ methods of modern textual criticism where possible. We also explore historical allusions in some depth in order to provide the reader with the background to understand and appreciate the significance of these references. Finally, in Appendix I an annotated bibliography of Chinese commentaries is provided, complete with a listing of the text used, the date of the work, the format of the text, prejudices of the authors and occasionally, a subjective assessment of the individual worth of these commentaries. This translation and annotation of the "Ta Tsung Shih" chapter is presented as preliminary to a philosophical analysis of the actual content, which unfortunately but necessarily falls beyond the scope of this thesis. In this analysis, it is expected that Chuang Tzu's thought as presented in the "Ta Tsung Shih" chapter can be shown to be an internally consistent system of ideas which provides the reader with a unique, if not extremely, profound interpretation of his human situation. / Arts, Faculty of / Asian Studies, Department of / Graduate

Abstract A Study on the Application of Chuang-tzu¡¦s philosophy of life to Modern Life Chuang-tzu¡¦s philosophy of life is the wisdom of transcending sufferings and enjoying peace and stability both physically and spiritually. "The perfect man ignores self; the divine man ignores achievement; the true Sage ignores reputation." is the most ideal realm of human life. In order to reach the realm, one needs cultivation and fulfillment activities. ¡§have no need to depend on anything and have a happy excursion ¡¨,¡§I and everything therein are One¡¨, ¡§accept the natural course and sequence of things and live in obedience to it¡¨, ¡§fall in line with nature¡¨, and ¡¨ in morality, a guide¡¨are the core of Chuang-tzu¡¦s thought. Modern people lose their life significance. As a result, they feel dejected and depressed. If Chuang-tzu¡¦s philosophy of life is applied to educating modern people¡¦s mind, it will help people transcend suffering and liberate themselves from constraints. Education problems in Taiwan are complicated. If Chuang-tzu¡¦s philosophy of life is applied to dealing with education problems, the problems will be solved effectively. Now environmental disaster threatens the whole of civilization and endangers the lives on earth. If Chuang-tzu¡¦s philosophy of life is applied to solving environmental disaster, people will yield the sense of harmony with the world and there will be full of vitality on earth. Therefore, if Chuang-tzu¡¦s philosophy of life is applied in modern life, it will help us to transcend suffering, solve education problems, and deal with environmental disaster effectively. We should not only cherish it but also put it into practice. key words: Chuang-tzu, Chuang-tzu¡¦s philosophy of life, life suffering, education problems, environmental disaster

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This thesis encompasses a survey of contemporary environmental literature (1970s to the present) as it relates to the tenets of Taoist literature, specifically the Chuang Tzu and the Tao te Ching. The thesis also presents and evaluates pertinent criticisms concerning the practice of relating modern environmental problems to ancient Chinese philosophy. The thesis contains a preface that describes the historic roots of Taoism as well as an explanation of the Chinese terminology in the paper. The environmental literature is divided into three major groups and discussed in the three chapters of the paper. The three groups include mainstream environmentalists, deep ecology, and ecofeminism.

This project has evolved from my own observation of our deteriorating living environments. I am exploring the development of a visual story to represent my contemplation of humankind's consumption, and how it endangers the balance of the natural world. Through drawing and animation, I hope to develop a visual language and an approach to storytelling that will inspire people to think about balancing economic, environmental, and ethical issues in design and development, and to advocate a simple honest life and noninterference with the necessary course of natural events.

本論文分五章:第一章緒論：敘明研究動機、目的、方法與架構。第二章莊子思想背景與基礎：首先對莊子思想形成之背景及其生平作一般性介紹，續而探討莊子管理思想之哲學基礎，以求綱舉目張，以簡御繁，有助於探索莊子整個思想領域。並以現今科學研究新趨勢及當代管理的困境，說明莊子管理思想之現代意義與必要性。第三章莊子管理哲學之人文精神： 對「人」的關注是莊子管理哲學的根本，基於對被管理者的維護，莊子對管理者所應具備的理想人格相當重視。管理者透過心齋坐忘的工夫，消融自身的成見與偏執。「我執」泯除，群我關係自能建立在更自由平等的基礎上。而自由與平等的對待，是組織創意與彈性的來源，正是組織面對當今變局的利器。本章末節將莊子之人文精神統整於「齊物」觀點之中，主張萬般個性，各適其適，道通為一，世間之物縱使千差萬別，但終為道體幻化，其價值不應有高低之別。第四章莊子之管理藝術：莊子「道」的呈現與藝藝心靈的呈現相似。透過精神的作用，使心靈的自由與清明常現，游刃有餘的自在，造就管理者一體多面的應變力，使其「以環中之道，應無窮之變」。此即莊子管理哲學妙用之所在，概可將其內涵歸納為四個主題：淡泊權位、環中調和、技與道、無為而治，以進一步探討莊子管理藝術的境界。第五章結論：探討莊子哲學對於超越西方理性型模管理與方法論上的啟示，並闡述其對超化權力慾望的貢獻，期以莊子藝術化的思想為「管理」的範疇添注美學的意涵。

本文乃是以「身心之學」貫串全文，以「隱喻」凸顯孟子、莊子各自的工夫論特色，而「孟莊之同」（儒道之同）則可謂本文最重要的結論。 首先，由於工夫修養與主體的轉化和提昇密切相關，而現實生命又是以「心—身」共構體存在於世，故工夫修養亦得落實於「心—身」共構體，此即為「身心之學」的內涵之一，也是筆者著意於「身心之學」的原因之一。孟子和莊子的思想皆包含內聖與外王二面，據本文的析論，孟子和莊子各自的內聖外王思想，其實踐起點、轉折樞紐，均結穴於「身心之學」。要言之，「身心之學」實為孟子（儒家）與莊子（道家）內聖修養及外王實踐之根基。 復次，本文分別從「水喻」和「鏡喻」闡明孟子與莊子各自工夫論的特色及其主要精神，且更進一步地掘發「水喻」和「鏡喻」的底蘊：「水：神氣」與「金：真性」。 最後，本文認為儒道之間，大抵於最「根源∕終極」處，及最「基礎」處，可得其同；而在最「基礎」至最「根源∕終極」之間，則呈現千差萬別。具體說明，內聖方面，自現實性復歸本來性，孟子（儒家）和莊子（道家）均可同意「身心之學」是內聖修養之基礎，亦可承認「心—身」共構體共時涵攝神聖∕凡俗、先天∕後天、善∕惡、清∕濁等二面，此乃對生命最基礎處的相同主張；而對宇宙—生命最根源處，孟子（儒家）和莊子（道家）也都深體其乃是「意識、存有與價值三位一體」，或說「宇宙道體—意識主體—價值本體同根同源」，並共同宣稱本性乃是永恆真常（「金：真性」），心氣則為變化不拘（「水：神氣」）。可是，返本復初的工夫，則有萬千法門，亦即對於如何自現實性復歸本來性，孟子（儒家）和莊子（道家）便有不盡相同的教法。 此外，在外王方面，孟子（儒家）和莊子（道家）也均可贊成「身心之學」乃是成就外王事業的依據、基礎，或說「心—身」共構體是向外王領域前進的起點；對孟子（儒家）和莊子（道家）而言，實踐外王的終極理想，皆是祈願蒼生能夠安頓自家性命，內外一切真誠自然，歸德復道——儒家大同言其秩序，道家至德敘其自然，而安樂於內在之秩序，即是自然！同樣的，從「心—身」共構體推廣至成就外王，孟子（儒家）和莊子（道家）的舉措施為，當然有同有異。