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1 A Taoist Perspective: Appreciating and Applying the Principle of Femininity, in John C. Raines and Daniel C. Maguire, eds., What Men Owe to Women: Men s Voices from World Religions ( A l b a n y, N.Y.: The State University of New York Press, 2001), pp

2 (androgynous ideal)

3 (Benjamin Schwartz) 5 6 ( d e s c r i p t i v e ) (normative, prescriptive) 7 5 Benjamin I. Schwartz, The World of Thought in Ancient China (Cambridge, Mass.: Belknap Press of Harvard University Press, 1985), p (David Hume, ) H i l a r y Putnam (The Collapse of the Fact/Va l u e -181-

4 8 9 Dichotomy and Other Essays [Cambridge, Mass.: Harvard University Press, 2002]) Peter Singer (triviality) (Peter Singer, U n s a n c t i f y i n g Human Life: Essays on Ethics, ed. Helga Kuhse [Oxford: Blackwell Publishers, 2002], pp ) Schwartz, The World of Thought in Ancient China, p

6 -184-

8 (Joseph Needham) 1 4 (Ellen Marie Chen) Joseph Needham, Science and Civilisation in China (Cambridge: Cambridge University Press, 1956), Vol. 2, pp. 105 & 151. Roger Ames, W. T. Chan, The Way of Lao Tzu (New York: Bobbs-Merrill, 1963), p. 13; M. Kalternmar k, Lao Tzu and Ta o i s m ( S t a n f o r d : Stanford University Press, 1969), trans. Roger Greaves, 58ff.; Arthur Wa l e y, The Way and Its P o w e r (New York: Grove Press, 1958), p. 57; Roger Ames, Taoism and the Androgynous Ideal, in Richard W. Guisso and Stanley Johannesen, eds., Women in China: Current Directions in Historical Scholarship (Youngstown, N.Y.: Philo Press, 1981), p Ellen M. Chen, Nothingness and the Mother Principle in Early Chinese Taoism, International Philosophy Quarterly 9 (1969): 401 &

9 17 (matriarchy) 18 ( K r i s t o f e r Schipper) Nicholas Abercrombie, Stephen Hill and Bryan S. Turner, The Penguin Dictionary of Sociology, 2 nd ed. (London: Penguin Books, 1988), p Kristofer Schipper, trans. by Karen C. Duval, The Taoist Body (Berkeley: University of California Press, 1993), p

10 -188-

13 25 26 (Roger Ames)

14 27 ( o rganismic and holistic) 28 ( a n a l o g u e ) (conciliation of the feminine/masculine dichotomy) 29 (androgynous) 27 Ames, Taoism and the Androgynous Ideal, in Women in China, pp Ibid., p Ibid., p

15 -193-

16 -194-

17 30 (Rosemarie P. Tong) Candice Fredrick and Camille Atkinson, Women, Ethics and the Wo r k p l a c e ( Westport, Conn.: Praeger Publishers, 1997), p Rosemarie P. Tong, Feminist Thought: A More Comprehensive Intro d u c t i o n, 2 n d ed. (Boulder, Colo.: Westview Press, 1998)

18 32 (Martin Heidegger, ) ( s t e r e o t y p e ) 32 Ben Agger, Critical Social Theories: An Intro d u c t i o n ( B o u l d e r, Colo.: Westview Press, 1998), Ch

19 McClintock -197-

20 33 Cleopatra 33 Sara Mills, Discourse (New York: Routledge, 1997), p

21 m e t a f e m i n i sm (Michael Jordan) (Arnold Schwarzenegger) -199-

22 34 Richard Rorty ( c r i t e r i o n ) ( s t a n d a r d ) ( c o r e ) ( c o m m o n a l i t y ) ( s i n c e r e ) Lionel M. Jensen, Manufacturing Confucianism: Chinese Traditions & Universal Civilization (Durham, N.C.: Duke University Press, 1997), p Rorty -200-

24 -202-

27 -205-

29 -207-

30 -208-

31 On Interpretations of the Female Metaphors in the Laozi LIU Xiaogan The popular interpretation of the female metaphors in the Laozi claims that the thought of the Laozi must have a connection with archaic matriarchal elements and the worship of female reproductivity in primitive tribal societies. An alternative, unique theory argues that the female metaphors in the Laozi advocate an androgynous ideal rather than femininity. This art icle interprets L a o z i s female metaphors as cultural symbolism, instead of as simply treating problems of the relationship between men and women. These cultural symbols, inspired by female features and implying the principle of femininity, are used to promote Daoist theories. As cultural symbols, the female metaphors suggest Daoist principles such as non-action and naturalness. To modern societies and the feminist movement, Laozi s principle of femininity may contribute inspiration and even challenges. For example, are soft, yielding, obedient, and tolerant qualities, traditionally attributed to women, necessarily negative, ought to be abandoned? Must modern women take male values and behavior as their own in order to realize emancipation? Is it possible to build a female ontological theory with the wisdom of Laozi s philosophy? As for hermeneutical theories and practices, this article argues that there should be a relative standard to evaluate any elucidation to prevent arbi trary and willful interpretations. The article explores the significance and possibilities of the coherence and combinat ion of understandi ng, interpretat ion, and i mplicat ion according to philosophica l hermeneutics. It is also observe d that there are two interpretive directions in the Chinese hermeneutical tradition: one is to reveal the meaning of texts, and the other to build a new system of thought inspired by the text. They are not always in harmony. Keywords: Laozi female metaphors cultural symbolism feminism hermeneutical standard interpretation direction -209-

Microsoft Word - 論東亞儒者理解經典的途徑及其方法論問題.doc

Microsoft Word - 論東亞儒者理解經典的途徑及其方法論問題.doc 論東亞儒者理解經典的途徑及其方法論問題黃俊傑臺灣大學歷史學系特聘教授臺大東亞經典與文化研究計畫總主持人中央研究院中國文哲研究所合聘研究員 Email: cc10.huang@msa.hinet.net Website: http://huang.cc.ntu.edu.tw