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Heidegger and Taoism.

Zhang, Xianglong.

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Heidegger and Taoism.

紀錄類型:	書目-電子資源 : Monograph/item
正題名/作者:	Heidegger and Taoism./
作者:	Zhang, Xianglong.
出版者:	Ann Arbor : ProQuest Dissertations & Theses, : 1992,
面頁冊數:	363 p.
附註:	Source: Dissertation Abstracts International, Volume: 53-03, Section: A, page: 8370.
Contained By:	Dissertation Abstracts International53-03A.
標題:	Philosophy. -
電子資源:	http://pqdd.sinica.edu.tw/twdaoapp/servlet/advanced?query=9222122

Heidegger and Taoism.
Zhang, Xianglong.

Heidegger and Taoism. - Ann Arbor : ProQuest Dissertations & Theses, 1992 - 363 p.

Source: Dissertation Abstracts International, Volume: 53-03, Section: A, page: 8370.

Thesis (Ph.D.)--State University of New York at Buffalo, 1992.

The main thesis of this dissertation is that there is an intrinsic connection between Heidegger and Taoism, which may be called "the horizontal-regional way of thinking". This is a middle way extending "between and beyond" the conceptual and the perceptual, and through "pure images" or "techne", being essentially involved into an ontological horizon or region. The nature of this region is what Heidegger calls "appropriation" (Ereignis) that is comparable to Chinese "Tao" and ancient Greek "logos". It signifies the primordially mirror-playing and reciprocal belonging, through which opponents are opened to each other and thus win their "ek-sistential" ownership. In the text of Lao Tzu and Chuang Tzu (Lao-Chuang), Tao is neither a law nor an isolated nothingness, but must be understood as the appropriational region of ch'i--the topological regioning and mingling of yin and yang.Subjects--Topical Terms:

516511
Philosophy.

Heidegger and Taoism.
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520 $a The main thesis of this dissertation is that there is an intrinsic connection between Heidegger and Taoism, which may be called "the horizontal-regional way of thinking". This is a middle way extending "between and beyond" the conceptual and the perceptual, and through "pure images" or "techne", being essentially involved into an ontological horizon or region. The nature of this region is what Heidegger calls "appropriation" (Ereignis) that is comparable to Chinese "Tao" and ancient Greek "logos". It signifies the primordially mirror-playing and reciprocal belonging, through which opponents are opened to each other and thus win their "ek-sistential" ownership. In the text of Lao Tzu and Chuang Tzu (Lao-Chuang), Tao is neither a law nor an isolated nothingness, but must be understood as the appropriational region of ch'i--the topological regioning and mingling of yin and yang.
520 $a One crucial source in which Heidegger achieves this horizontal thinking is found in his interpretations of Kant's Critique of Pure Reason and Husserl's works on phenomenology. Thus, it can be seen that this non-conceptual thinking is relevant to the deepest concern of western philosophy. This ontological regioning is also the unbroken thread running through all of Heidegger's writings and is manifested in his techne-cal (artistic) usage of language. Nevertheless, it is trans-formed and relies on various images (from "time" to "poetic Saying") in the different stages of his career. Similarly, the authors of Lao-Chuang found it necessary to be occupied by the "images without objects", in order to express the regional sense of Tao. It just makes no sense to assert that Taoism in its ultimate understanding of Tao discards language acts as a whole. Actually, by the time of Lao-Chuang's composition, "tao" had derived the meanings of "opening" (dredging) and especially "saying" from its original meaning of "way". Heidegger's guess, out of the calling of pure thinking, that Tao as the topological Way giving all ways is the origin of "the thoughtful Saying" is anticipatorily accurate. His long-lasting interest in Taoism is profoundly built on thinking itself rather than on any incidental reason.
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