請用此 Handle URI 來引用此文件：
http://tdr.lib.ntu.edu.tw/jspui/handle/123456789/54650完整後設資料紀錄
| DC 欄位 | 值 | 語言 |
|---|---|---|
| dc.contributor.advisor | 魏家豪(Wim De Rui) | |
| dc.contributor.author | Marc Rufener | en |
| dc.contributor.author | 陸峰明 | zh_TW |
| dc.date.accessioned | 2021-06-16T03:36:13Z | - |
| dc.date.available | 2015-08-11 | |
| dc.date.copyright | 2015-08-11 | |
| dc.date.issued | 2015 | |
| dc.date.submitted | 2015-06-17 | |
| dc.identifier.citation | English Sources
Barrett, T. H., 'Taoist and Buddhist Mysteries in the Interpretation of the Tao-Te Ching,' Journal of the Royal Asiatic Society 1, 1982, pp. 35-43. ---. 'Lieh Tzu 列子,' Michael Loewe ed. Early Chinese Texts: A Bibliographical Guide. Berkeley: The Society for the Study of Early China and the Institute of East Asian Studies, University of California, 1993, pp. 298-308. ---. 'Reading the Liezi: The First Thousand Years,' Ronnie Littlejohn and Jeffrey Dippmann eds., Riding the Wind with Liezi: New Perspectives on the Daoist Classic. New York: University of New York Press, 2011, pp. 15-30. Cline, Erin M. 'How to Fish Like a Daoist,' Ronnie Littlejohn and Jeffrey Dippmann eds., Riding the Wind with Liezi: New Perspectives on the Daoist Classic. New York: University of New York Press, 2011, pp. 225-40. Geaney, Jane. On the Epistemology of the Senses in Early Chinese Thought. Honolulu: University of Hawaii Press, 2002. Graham, A. C. The Book of Lieh-Tzu: A Classic of the Tao. New York: Columbia University Press, 1960a (Reprint 1990). ---, 'The Date and Composition Th Liehtzyy,' Asia Major 8-2, 1960b, pp. 139-98. Ivanhoe, Philip J. 'The Theme of Unselfconsciousness in the Liezi,' Ronnie Littlejohn and Jeffrey Dippmann eds., Riding the Wind with Liezi: New Perspectives on the Daoist Classic. New York: University of New York Press, 2011, pp. 127-49. Knaul (Kohn), Livia, 'Lost Chuang-Tzu Passages,' Journal of Chinese Religions 10, 1982, pp. 53-79. Knoblock, John. Xunzi: A Translation and Study of the Complete Works, 3 Vols. Stanford: Stanford University Press, 1988-1994. Kohn, Livia. 'Body and Identity,' Ronnie Littlejohn and Jeffrey Dippmann eds., Riding the Wind with Liezi: New Perspectives on the Daoist Classic. New York: University of New York Press, 2011, pp. 167-92. Littlejohn, Ronnie. 'The Liezi's Use of the Lost Zhuangzi,' Ronnie Littlejohn and Jeffrey Dippmann eds., Riding the Wind with Liezi: New Perspectives on the Daoist Classic. New York: University of New York Press, 2011, pp. 31-49. Meyer, Dirk, 'Writing Meaning: Strategies of Meaning-Construction in Early Chines Philosophical Discourse,' Monumenta Serica 56, 2008, pp. 55-59. Michael, Thomas. 'The That-Beyond-Which of the Pristine Dao: Cosmogony in the Liezi,' Ronnie Littlejohn and Jeffrey Dippmann eds., Riding the Wind with Liezi: New Perspectives on the Daoist Classic. Albany: State University of New York, 2011, pp. 101-26. Pregadio, Fabrizio. The Way of the Golden Elixir: A Historical Overview of Taoist Alchemy. Mountain View: Golden Elixir Press, 2012. Slingerland, Edward G. Confucius Analects: With Selection from Traditional Commentaries. Indianapolis: Hackett Pub. Co., 2003. ---, 'Body and Mind in Early China: An Integrated Humanities–Science Approach,' Journal of the American Academy of Religion 81-1, 2013, pp. 6-55. Tanaka, Koji, 'The Limit of Language in Daoism,' Asian Philosophy 14-2, 2004, pp. 191-205. Wagner, Rudolf. The Craft of a Chinese Commentator: Wang Bi on the Laozi. Albany: State University of New York Press, 2000. Chinese Sources 周大興，〈外遊與內觀―論列子好遊〉，《中國文哲研究通訊》第19卷第2期，2009 年，59-79 頁。 ---，〈《列子•楊朱篇》析論〉，《中國文哲研究通訊》第21卷第4期，2011 年，19-44 頁。 朱谦之《老子校释》，北京：中華書局，1984 年。 楊伯峻《列子集釋》，北京：中華書局，1979 年。 牟鍾鑒，〈《列子》與《列子注》之我見〉，《政大中文學報》第8卷，2007 年，29-43 頁。 王光照 、卞鲁晓，〈20世纪《列子》及张湛注研究述略〉，《安徽大学学报（哲学社会科学版）》第32卷第2期，2008 年，14-19 頁。 莊萬壽《新譯列子讀本》，台北：三民，2011 年。 陳美利，〈道家〈自然〉說概述〉，《語文學報》第8卷，2001 年，49-71 頁。 馬達《〈列子〉真僞考辨》，北京：北京出版社，2000 年。 III.Concordances 哈佛燕京學社〈墨子引得〉，《哈佛燕京學社引得編纂處》，東京：東方學硏究日本委員會 ，1961 年。 漢語大詞典編輯委員會《漢語大詞典》，收入羅竹風主編，香港：三聯書店，1987 年。 香港中文大學中國文化研究所〈孟子逐字索引〉，《先秦兩漢古籍逐字索引叢刊》，收入劉殿爵、何志華、陳方正主編，香港：香港商務印書館，1995a 年。 ---〈論語逐字索引〉，《先秦兩漢古籍逐字索引叢刊》，收入劉殿爵、何志華、陳方正主編，香港：香港商務印書館，1995b 年。 ---〈荀子逐字索引〉，《先秦兩漢古籍逐字索引叢刊》，收入劉殿爵、何志華、陳方正主編，香港：香港商務印書館，1996 年。 ---〈莊子逐字索引〉，《先秦兩漢古籍逐字索引叢刊》，收入劉殿爵、何志華、陳方正主編，香港：香港商務印書館，2000 年。 | |
| dc.identifier.uri | http://tdr.lib.ntu.edu.tw/jspui/handle/123456789/54650 | - |
| dc.description.abstract | 《列子•仲尼》篇有段這樣的記載：在魯國，有個叫亢倉子的人，是老聃的弟子。他得到老聃之道，而能夠用耳朵視察並用眼睛傾聽。魯國的侯王聽聞此事，相當驚訝，馬上遣人厚禮聘請亢倉子，以求進一步探究感知的不同方法，他並謙虛地向亢倉子請教。 本論文與魯侯有相似的目標，試圖釐清貫穿《列子》中，所呈現的感知的不同面相。
在簡介戰國時期關於感官的使用後，本文提出幾點綜合觀察。我們所感知到的萬物，其所起源的宇宙論，解釋了事物如何通過生、化與縂三個階段。這些事物具有形狀、聲音、顏色、滋味，並被眼、耳、鼻、口、身所感知。感官有欲望，而《列子》提供兩個觀點：可順從或需要去除所有的這些欲望。普通人觀看世界的時候，只從他主觀的角度來看，並只看到部分的世界。只有聖人客觀地以事物本身到底是什麼的角度來觀看事物。訓練感官能力並因此加強視覺與聽覺是可能的。如同聖人亢倉子在最初的陳述中所顯現出來的，聖人有不同的感知方法。聖人不去區分不同的感官，而將感知視為整體。這麼做之所以可能，則歸功於他們心知能力的獨特天性。 | zh_TW |
| dc.description.abstract | In the Liezi there is a story where the Marquis of Lu sends out for the sage Gengsangzi to inquire about the ways of perception. This thesis has the same goal. It tries to shed some light on the different aspects of perception as they are presented throughout the Liezi.
After a short introduction to the use of the senses during the Warring States Period, a few general observations are made. They establish in a cosmological context, what it is that we perceive. Shape, sound, color, and taste are perceived through eyes, ears, nose, and mouth and sometimes also with the body or the heart-mind. Besides perceiving, these sensory organs also have desires and it will be argued that the Liezi offers two different opinions to deal with them: To follow them unconditionally or to constrain them. It will be shown that perception is described as a subjective and individual experience. This has to do with the fact that different people focus on different aspects of what lies in front of them and because they tend to have expectations to what they see. Nevertheless it is possible to train and enhance the senses and perception. By discovering the root of seeing it is possible to reach a level which enables a person to see things hidden for the normal eye. The third and last part discusses the peculiarities of the perception a sage has. This paper will argue that because of his unique configuration of the heart-mind, unselfconsciousness, and the unawareness of distinctions, he does not make a difference between seeing, hearing, tasting or feeling but perceives as a whole. | en |
| dc.description.provenance | Made available in DSpace on 2021-06-16T03:36:13Z (GMT). No. of bitstreams: 1 ntu-104-R00124013-1.pdf: 1345027 bytes, checksum: 95b6eee7fc89077018ed573d41c4c860 (MD5) Previous issue date: 2015 | en |
| dc.description.tableofcontents | Acknowledgment ii
Abstract iii 中文摘要 iv Content v Introduction 1 1. Liezi 4 I. The Person 4 II. The Book 5 III. The Senses in Early Chinese Thought 8 a) Senses in the Warring States Period 9 b) The Daoist Tradition 13 2. General Observations 15 I. Cosmological Origins 15 a) Birth 16 b) Change 19 c) End 20 II. Vocabulary 22 III. Sense Organs have Desires 26 IV. Summary 29 3. What do you see? 31 I. Perception is Subjective 31 II. The Root of Skill 41 III. Summary 51 4. Perceiving like a Sage 53 I. Developing the Heart-mind of a Sage 57 II. Unselfconsciousness 69 III. How to Know While Not Knowing 73 IV. Summary 85 5. Conclusion 86 Bibliography 88 I. English Sources 88 II. Chinese Sources 89 III. Concordances 90 | |
| dc.language.iso | en | |
| dc.title | 《列子》之感官與感知 | zh_TW |
| dc.title | Senses and Perception in the Liezi | en |
| dc.type | Thesis | |
| dc.date.schoolyear | 103-2 | |
| dc.description.degree | 碩士 | |
| dc.contributor.oralexamcommittee | 林明照(Lin Mingchao),詹康(Chan Kang) | |
| dc.subject.keyword | 列子,感官,感知,聖人, | zh_TW |
| dc.subject.keyword | Liezi,Senses,Perception,Sage, | en |
| dc.relation.page | 90 | |
| dc.rights.note | 有償授權 | |
| dc.date.accepted | 2015-06-17 | |
| dc.contributor.author-college | 文學院 | zh_TW |
| dc.contributor.author-dept | 哲學研究所 | zh_TW |
| 顯示於系所單位： | 哲學系 | |
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