张祥龙：HeideggerandTaoismonHumani

　　Foralongtimenow，alltoolong，thinking〔likeafish〕hasbeenstrandedondryland。Heidegger
　　Fishthriveinwater，manthrivesintheWay〔Tao〕。ChuangTzu
　　Thisessaywillmainlydealwithtwoissues：（1）WhatdistinguishesHsthinkingontheessenceofmanfromalltraditionalhumanisticviews？（2）WhatistherelationbetweenHsperspectiveofhumannatureandtheTaoistone？Todothis，however，BforHTforTaoism。
　　I。HsCriticismofHumanismandMetaphysics
　　ILetteronH（1946），toanswerJeanBH？，Heideggerwrites：T。Iwonderwhetherthatisnecessary。〔i〕Thisradicalattitude，similartothatofhisviews，，，，etc。，E。〔ii〕Forhim，everyhumanism，whetherRoman，Renaissant，Marxist，SartreanorChristian，hasitsphilosophicalrootinPlatonicAristoteleanmetaphysics，whichisthebeginningofthetechnicalinterpretationofthinking。Allkindsofhumanism，nomatterhowtheymayhavelookeddifferent，shareonebasicviewaboutthemostuniversalessenceofman。Thatis，Manisconsideredtobeananimalrationale。〔iii〕Heideggerdoesnotquestionthecorrectnessofthisdefinitionwithinitsconceptualcontext。Rather，hecriticizesitforitsbeingconditionedbymetaphysics。Now，therefore，WhatismetaphysicsforHeidegger？，aswellas，Wmetaphysical？。
　　Inonesense，Hmaybeseenasacontinuousefforttodistinguishpurethinkingfrommetaphysics，althoughinhisearlywritings，。〔iv〕（Inthispaper，isusedinaccordwiththeterminologyofHslaterworks。）Forourpurpose，toknowwhatmetaphysicsmeansforhimisthefirststeptounderstandhisthinkingandhisattitudetowardshumanism。IL，Heideggerwrites，
　　MetaphysicsdoesindeedrepresentbeingsintheirBeing，andsoitthinkstheBeingofbeings。Butitdoesnotthinkthedifferenceofboth。MetaphysicsdoesnotaskaboutthetruthofBeingitself。NordoesitthereforeaskinwhatwaytheessenceofmanbelongstothetruthofBeing。〔v〕
　　ThisparagraphgivesusausefulcluetounderstandproperlyHmetaphysicspersistsintheoblivionofB。〔vi〕MetaphysicsdoesthinkBeingofbeings，andtherewithtriestodistinguishBeingfrombeings。ButitdoesthisonlyintermsofrepresentingbeingsintheirBeing。R，therefore，isforHeideggerthemetaphysicalwayofthinkingBeing。
　　Inthisrepresentationalperspective，theBeing（ofbeings）bringsbeingstotheiractualpresencing。〔vii〕Forthisreason，T。〔viii〕Thispresence，whichmakesthepresenceofbeingspossible，maybeassertedtobeuniversal，unchanging，autonomous，butstill，（vorhanden）thatcanbehandledbyconcepts。Thatmeans，itcaninturnberepresentedas，say，PF，AsandD，orHsdialecticmediationoftheabsoluteSpirit。Therefore，thepresenceofBeingunderthiscategoryisnotessentiallydisparatefromthepresenceofbeings。Bothcanbedefined，thematicallyposited，andtalkedaboutaseitherobjectorsubject，。〔ix〕
　　ThisisalsothereasonforHscriticismofhumanism。Someonemayraisethequestion：，manhasbeenclearlydistinguishedfromothercreaturesandbeings。Hsanswerwouldbe：thisdifferentia，，iscorrectenoughtodistinguishmanfromotherbeingsin，say，anthropology，sethimoffasonelivingcreatureamongothersincontrasttoplants，beasts，andG。〔x〕Butitisnotprimordialenoughtoletusunderstandtheessenceofman，anddistinguishmanontologicallyfromothers。Inotherwords，whatH〔xi〕asconceptualpositingandclassification，whichdoesnotmerelyforgetthetruthofBeing，butalsoforgetthisforgetfulnessbybelievingthatithasachievedacorrectdefinitionofman。
　　II。HsPerspectiveofBeingandManasDasein
　　What，then，isHsownthinkingonBeingassuch，？〔xii〕Certainly，itmustbenonrepresentationalinthesensethattheunderstandingofBsessencecannotdependonanyconceptualdistinction，
　　suchasthatbetweenuniversalandparticular，changeableandunchangeable，subjectandobject，spiritandmatter，orsoulandbody。Bthanthatofbeings。Theproblemthenis，withoutsuchaconceptualhierarchy，howcanHB？〔xiii〕Thisis，tomyjudgment，thekeypointforunderstandingHsthinkingasawhole。Heideggerwrites：
　　Therigorofthinking，incontrasttothatofthesciences，doesnotconsistmerelyinanartificial，thatis，technicaltheoreticalexactnessofconcepts。ItliesinthefactthatspeakingremainspurelyintheelementofBeingandletsthesimplicityofitsmanifolddimensionsrule。〔xiv〕
　　TheelementofB，originallylive，〔xv〕L（dasOffene）〔xvi〕theopennessofB（dasOffenheitdesSeins）。〔xvii〕Heideggerholds，Theselfgivingintotheopen，alongwiththeopenregionitself，isBeingitself。〔xviii〕T，occurredintheparagraphcitedabove，signifiesanessentialconnectionoflanguagewiththeopenregion，languageisthehouseofBeingwhichcomestopass〔ereignet〕fromBeingandispervadedbyB。〔xix〕Tsimplicity〔dasEinfache〕，then，character〔xx〕ofthisregion。Hestates，TheOneness〔dasEinzige〕，thatthethinkingwantstoattainandforthefirsttimetriestoarticulateinBeingandTime，。〔xxi〕
　　WheneverHeideggercomestoexpresshisownthinking，〔xxii〕termsandmetaphors，，，，，S，，，，，，，，B，，，，etc。Hsubject（versusobject），，，，，，，，whosemeaningshavebeenalreadypackedbymetaphysics。Healwaystriestouncovertheoriginalmeaningofatermbyidentifyingitstopologicaletymology，（ecstasis），，，，B，projectedBeingofD，etc。Whyisitso？Thebasicreasonis，forHeidegger，Beingitself，asnonconceptualasitis，canbeunderstoodtobenothingbutanontologicalhorizonregionthatappropriatesbetweenandbeyondallconceptualdichotomies。Beingitselfcannotbeaperceptiblebeing，neitherisitacategoryorsubstance。Iisbetweenthemandletsthembelongtogether，soastobringthemintotheirown。
　　InhisinterpretationofthefirsteditionofKsCritiqueofPureReason，HeideggerpaysspecialattentiontowhatKantsaysaboutthethirdandmoreoriginalfacultyofsoul：thetranscendentalimagination，whichforHeideggerindicatesahorizontaldimensionscarcelyrecognizedbymetaphysics。Itisthisthirdandmediatingdimensionthatmakestheothertwo，i。e。theformsofintuition（spaceandtime）andthecategoriesofunderstanding，belongtogether。T，beingbothtranscendentalandnonconceptual，；not（merely）astheformofintuition，butastheontologicalhorizonthatallowthetwo（theformsofintuitionandcategories）toencounter。Kantisinthefirsteditioncompelledintothisdimensionbythedemandofthinking。However，hedropsmostofhisdiscoursesonitinthesecondone，duetothefearthatthisstrangedimensionwillthreatenthesuperiorityofsubjectivityandhisconceptualwayofdoingphilosophy。Heidegger，however，andhisownapproach。InKantandtheProblemofMetaphysics（1929），heinterpretstheecstaticdimensionasanopenhorizonthatisthetranscendenceintruesense：
　　Otranscendence，andthisformationisnothingotherthantheholdingopenthehorizonwithinwhichtheBeingoftheessent〔being〕isperceptibleinadvance。Providedthattruthmeans：theunconcealmentof〔Unverborgenheitvon〕。。。，thenthetranscendenceisoriginaltruth。ButtruthitselfmustbeunderstoodbothasdisclosureofBeingandovertness〔Offenbarkeit〕oftheessent。Ifontologicalknowledgedisclosesthehorizon，itstruthliesinlettingtheessentbeencounteredwithinthishorizon。〔xxiii〕
　　Transcendenceisinitselfecstatichorizontal。〔xxiv〕
　　ThetranscendenceofBeingforHeideggerisnotrepresentationalorconceptual，。Therefore，
　　Beingshouldbecomprehendedonlyasanultimatehorizon，。Isview，justasBeingitselfisnotaBeingofbeings。Forthisreason，HConversationonCountryPathaboutT（194445）（Gegend）。Weread，
　　Scientist：。。。Yousaythatthehorizonistheopennesswhichsurroundsus。Butwhatisthisopennessassuch，ifwedisregardthatitcanalsoappearasthehorizonofourrepresenting？
　　Teacher：Itstrikesmeassomethinglikearegion，anenchantedregionwhereeverythingbelongingtherereturnstothatinwhichitrests。〔xxv〕
　　Obviously，thisregionorpurehorizon，similartoK，。However，itshouldnotbeunderstoodasaspatialandtemporalcontainerorframeinwhichbeingstaketheirpositionsindifferently。〔xxvi〕Rather，i。e。，itopens，gives，andprojectstheeksistentialspaceandtimeforeverybeing。〔xxvii〕Itisneveraspaceandtimepresentathand，butinitselfecstatichorizontal。〔xxviii〕Thatjustmeans，ithastobeuncovered，disclosed，andmaintained，notbysomeoneelse，，。〔xxix〕H〔xxx〕inBeingandTimeandlater，inTimeandBeing〔notethemirrorplayingofthetwotitles〕，A（Ereignis）。TheAppropriation，B，〔xxxi〕iswhatBeingasapurehorizonmeans。Heideggerwrites，
　　Whatletsthetwomatters〔B；thelatterisknownasthetruemeaningofDsBeing（）〕belongtogether，whatbringsthetwointotheirownand，evenmore，maintainsandholdsthemintheirbelongingtogetherthewaythetwomattersstand，thematteratstakeisAppropriation。〔xxxii〕
　　TheAppropriation，bearingastrikingaffinitytotheBandtheTW（Tao），isthenaturalconclusionofahorizontalthinking。Nonrepresentational，nondualisticandnonsubstantial，B。Thisispossibleonlyinahorizonorregion，thatisessentiallyappropriating。Thatmeans，theremustbeabeingthatisnotontologicallydifferentfromthepurehorizon（openness）ofBeing（Sein）butstill，becauseofitsstatusasabeing，forthishermeneuticdanceandappropriatinggame。TD（therebeing），DasthedisclosednessofBeing。ToHeidegger，therefore，manisultimatelyaDaseinwhoseessenceisnootherthandisclosingandguardingthehorizontalBeingappropriationallythroughtemporalityandlanguage。HewritesinIdentityandDifference，therefore：
　　Theeventofappropriation〔Ereignis〕isthatrealm，vibratingwithinitself，throughwhichmanandBeingreacheachotherintheirnature，achievetheiractivenaturebylosingthosequalitieswithwhichmetaphysicshasendowedthem。〔xxxiii〕
　　ItisthisappropriationalrealmthatsavesmanandBeingfrombothmetaphysicalconceptualizationandnihilism，andenablesthemtoreacheachotherandthenceachievetheir（hermeneutically）nature。ThusAppropriated，manbelongstoAppropriation。〔xxxiv〕Furthermore，becausetruthforHeideggeralsomeanstheuncoverednessofBeingaspurehorizon，man，asDasein，。〔xxxv〕
　　Inthislight，theessenceofmanisnottherepresentationalBeingthatdistinguishesconceptuallymanfromotherbeings，butahermeneuticAppropriationofthehorizontalBthroughwhich，isalwaysecstaticallydisclosed。W，therefore，projectedfromBeingthroughDaseinandcanneverbecaughtupbymetaphysicalthinking。Mpositionheoccupiesinthehierarchyofconceptualclassification，toBeing。Forman，B，〔xxxvi〕andthenearnessishishome，。〔xxxvii〕Isessenceinthetermsofdistanceanddirection，，，，，，etc。，becausemanbelongstotheappropriationalregion，isacreatureofdistance。〔xxxviii〕
　　InHslaterwritings，，forearlyHeidegger，thehouseofBwheremandwellsin。
　　Forlanguageisthemostdelicateandthusthemostsuspectablevibrationholdingeverythingwithinthesuspendedstructureoftheappropriation。Wedwellinappropriationinasmuchasouractivenatureisgivenovertolanguage。
　　〔xxxix〕
　　Languageinthislightisprimarilynotthesystemofsignsrepresentingwhatarepresentathand，butthatthroughwhichmanisclaimedbyBeingand，inturn，Beingdisclosedtoman。〔L〕anguagealonebringswhatis，assomethingthatis，intotheO。〔xl〕Duetotheappropriationalrelationamonglanguage，Beingandman，thewidelyandrapidlyspreadingdevastationoflanguage，〔i。e。，〔xli〕〕，。。。。〔xlii〕Theoriginalmodeoflanguage，therefore，isnotstatementorproposition，butthenonrepresentationalwaysofSaying，e。g。，。〔xliii〕Primarily，rather，manismanbecausehedwellsinandbelongstolanguage。
　　Fromallsaidabove，itisclearthatforHeidegger，moreoriginalthanBeingofbeings，manasrationalanimal，languageasacommunicatingmeans，timeandspaceastheformsofintuition，andcategoriesastheformsofthinking，thereareBeingassuch，manasDasein，languageasthehouseofBeing，regionasappropriatinghorizon，andhermeneuticthinking。Theformersbelongtometaphysicalandtraditionalhumanisticviews，andthelatterarethedistinctivefeaturesofHsthinkingthatisecstatichorizontalthroughandthrough。
　　III。TaoandTaoistPerspectiveoftheEssenceofMan
　　IthasbeenknownthatHeidegger，beginningfromtheearlystageofhiscareer，boreanunusualinterestinTaoism。〔xliv〕Tistheonlyeasternphilosophicaltermoccurringinhispublishedworksand，inoneofthetwooccurrences，comparedtoG（inoriginalsense）A。〔xlv〕Now，thequestionbecomes：isHsthinkingonBTandTaoistunderstandingoftheessenceofman？Myes！。Inthefollowing，nevertheless，Iwillconcentratemainlyonthethinkingconnectionsbetweenthetworatherthanthefactual。
　　1。Tao
　　TTinC。However，nolaterthantheperiodofWarringStates（475221B。C。），T，，，，。
　　Inmetaphysicaltradition，Tisinterpreted，e。g。byFungYulan，theinvariablelawofN，〔xlvi〕thehighestforaconceptualthinking。However，HTTheNatureofL：
　　Tprobablyisanancientprimarywordthatspeakstothereflectivemindofman。ThekeywordinLspoeticthinkingisTao，〔eigentlich，authentically〕meansway。Bsuperficially，asastretchconnectingtwoplaces，hasalltoorashlybeenconsideredunfittonamewhatTaosays。Taoisthentranslatedasreason，mind，raison，meaning，logos〔asthehighestprinciple〕。
　　YetTaocouldbethewaythatgivesallways，theverysourceofourpowertothinkwhatreason，mind，meaning，logosproperly〔authentically〕meantosayproperlybytheirproper〔eigenen，own〕nature。PerhapsthemysteryofmysteriesofthoughtfulS，Tao，ifonlywewillletthesenamesreturntowhattheyleaveunspoken，。。。Allisway。〔xlvii〕
　　HereweseethatH（eigentlich）andtopologicalmeaningofTao：Way，，，，（asaprinciple）。Handlinearmode。Infact，itishisintentiontoopentheway，andletitreturntoitsprimordialsense：anontologicalR。Withthis，themysteryofmysteries〔xlviii〕ofthoughtfulS，i。e。，themodeofA，〔xlix〕，T。ItisclearthatforHeidegger，TaoiscomparabletotheregionalAppropriationandviceversa。
　　Tomyjudgment，HsunderstandingofTTthananymetaphysicalinterpretations。Tao，astheWay，isontologicallyregionalecstaticalratherthanconceptualandlinear。Iduetoitsappropriatingmidstratherthanabstracthigherness。InthefirstchapterofLaoTzu，forinstance，TaoissaidtobetheW，。〔l〕IntheperspectiveofTao，。Thissamenessisnotalogicalandthusinthiscasemeaninglessidentity，region（hsan），which，asmentionedabove，
　　。H，however，darkduetothedeepdepth（ofwaterorairregion），andtherefore，isproperlytranslatedbyC，beyondwhatconceptualthinkingcaneverreach。I，，。Butduetoitsontologicalregionalness，wheretheorigin〔thenameless〕andthemother〔thenamed〕。〔li〕Laterinthehistory，T（hsuanhsueh）becauseoftheregionalandappropriatingessenceofTao。
　　His，however，ofTaoinLaoChuang（i。e。，LaoTzuandChuangTzu）。LaoTzucallssuchimages（hsiang）theImage（s）（wuwuchihhsiang）〔lii〕，usedtoshowtheregioningandappropriatingcharacterofTao。Amongthem，wefind，forexample，（theblendingvoidness）〔liii〕，（merging，blending）〔liv〕，（theproductivelyobjectlessandvacuous）〔lv〕，〔lvi〕，〔lvii〕，〔lviii〕，（theGreat）〔lix〕，（air，breathing，vitalforce，andthedynamicregionofTao）〔lx〕。Thebasicfunctionsoftheecstaticimagesare：ontheonehand，toshowthatTaoisformless，nonconceptual，ontheother，tomanifestthatTaoissoclosetomanandthisworld，thatitcanbenothingbutahermeneuticpurificationandopeningofthespatial，thetemporal，andtheSi。e。，apureandregionalImage。Forexample，G（da），whichappearsfrequentlyinLaoChuang，thananyrepresentableobject，notjustthebignessinlengthorvolume。Furthermore，duetotheregionaltraitofTao，theCwordsinprimordialsensetocharacterizeTaononconceptually。WereadinoneofthemostimportantchaptersofLaoTzu：
　　Therewassomethingundifferentiated〔hun，mergebyblending〕andyetcomplete。Whichexistedbeforeheavenandearth。Soundlessandformless，itdependsonnothinganddoesnotchange。Itoperateseverywhere〔chouhsing，movescircularly〕andisfreefromdanger。Itmaybeconsideredthemotheroftheuniverse。Idonotknowitsname，IcallitTao。Ifforcedtogiveitaname，IshallcallitGreat〔da〕。Nowbeinggreatmeansfunctioningeverywhere。Functioningeverywheremeansfarreaching。Beingfarreachingmeansreturningtotheoriginalpoints〔fan〕。ThereforeTaoisgreat。Earthisgreat。Andtheking〔wang，themanbelongingtothegreatnessofTao〕isalsogreat。Therearefourgreatthingsintheuniverse，andthekingisoneofthem。Manmodelshimselfafterearth。EarthmodelsitselfafterHeaven。HeavenmodelsitselfafterTao。AndTaomodelsitselfafterNature。〔lxi〕
　　Tao，accordingly，istheGreatregionwhichexistseverywhereandmovescircularly，i。e。，。Forthisreason，theGreatTtoordinaryearsandeyes。Still，itisnotcategorical。Earlierthantheformalbeginningoftimewhenheavenandearthiscreated，itexists，orinHsterminology，eksists。LaoChuangfrequentlyusesuchkindoftemporalandspatialdescriptionstodemonstratenotonlythatTaoismorethantimeandspaceastheformsandframesofobjects，butmoreimportant，thatitisthemostoriginaltemporalandspatial，blendedlymerging〔hun〕intoonecompleteregion。TaothereforeisGreat，andallbeings，suchasman，earth，andheaven，whoseessenceisopenedtoTao，arealsoGreat。Consequently，man，earth，themselvesafterTaoandNature。N（tzujan）herecertainlydoesnotsignifythesumofbeings，butthemostoriginalandnaturaltheappropriatingRegion。MandwellsinTtherefore，hedwellsinthenaturalRegion（Nature）。LaoTzudeclares，
　　Whatismostfull〔daying，theGreatfullness〕seemstobeempty〔ung，theblendingvoidness〕；Butitsusefulnessisinexhaustible。Whatismoststraight〔dachih，theGreatstraightness〕seemstobecrooked。〔lxii〕
　　ChuangTzusays，referringtoTao，speech（saying），andhumanity（jn）：GreatTao〔orSaying〕hasnoappellation。Greatspeechdoesnotsayanything〔representational〕。Greathumanity（jn）isnothuman（throughanyspecialeffort）。〔lxiii〕IntheGreat，metaphysicallimitationsandidentificationsmeltaway。Forthisreason，whenspeechbecomesGreat，itSrather，asthelastchapterofChuangTzumanifests，itSinstrangeterms，inboldwords，，。〔lxiv〕T（jn），thecentraltermofConfucianism。WhenhumanitybecomesGreat，itdoesnotdependonconventionalmoralruleandourconceptualcognition（chih），
　　itselfintotheGreatregionofTao。
　　Furthermore，chapter25ofLaoToftheGreatTao。Taoisneveralinearregulationbutsignifiesaskillfulandhermeneuticmirrorplaying：。Forthisreason，thefortiethchapterofLaoTzusays：Returning〔fan，orreversion〕isTsmotion。〔lxv〕
　　Inlightofthis，inthefirstverseofchapter1ofLaoTeternalTisnotanappropriatetranslation。Thisverseisoftenputlikethis：TheTao（Way）thatcanbetoldofisnottheeternal〔ang〕Tao。〔lxvi〕C。ButLaoTzugivesthistermaspecialmeaning，ofTao。Inchapter16，（fuming）（kuikn），A。〔lxvii〕Cthatbelongstoahermeneuticcircle。So，T。〔lxviii〕Inanotherchapter，weread，Toknowharmony〔h〕ang。Tangistobeenlightened。〔lxix〕AccordingtoLaoTzu，（h）isachievedbyblending（ung）thetwoopposites。Itissaid，therefore，inchapter42：Thetenthousandthingscarrytheyin（thepassivepole）andembracetheyang（theactivepole），andthroughblendingorevaporating（ung）i（theregionalandairlikeforce），theyachieveharmony（h）。〔lxx〕Forallthesereasons，itisapparentthatforLaoTzu，primarilysignifiestheappropriatingandregioningmotionofTao，。Itisbetter，therefore，totranslatethefirstverseofchapter1（TeTao，angT）as：TheTao（Saying，Way）thatcanbetaoed（saidof，wayed）isnottheappropriateTao（Saying，Way）。T，certainly，isintimatelyrelatedtoHE。
　　2。Man
　　Fromwhathasbeensaidabove，itisquiteclearthatforTaoism，manmodelshimselfafterearth，heaven，andfinallyTaoandNature。HsconceptualessencebutintheGreat，regional，ecstatic，andappropriatingTao。Itissaidinchapter18ofLaoTzu，therefore：
　　Whenthegreat〔da〕Taodeclined，Thedoctrinesofhumanity（jn）andrighteousness（i）arose。Whenknowledgeandwisdomappeared，Thereemergedgreathypocrisy。Whenthesixfamilyrelationshipsarenotinharmony，Therewillbetheadvocacyoffilialpietyanddeeplovetochildren。〔lxxi〕
　　ChuangTzucomparesthethinkingentangledinmetaphysicalhumanitywiththefishesstrandedontheground：
　　Whenthespringsdryupandthefishareleftstrandedontheground，theyspeweachotherwithmoistureandweteachotherdownwithspitbutitwouldbemuchbetteriftheycouldforgeteachotherintheriversandlakes。InsteadofpraisingYao〔asageemperoraccordingtoConfucianstandard〕andcondemningChieh〔awickedkinginConfucianjudgment〕，itwouldbebettertoforgetbothofthemandtransform〔hua，meldorevaporate〕yourselfwiththeWay〔Tao〕。〔lxxii〕
　　Thegreatwater（，）inthisparagraphistheimageofthehorizontalTao。Imanandhisthinking。Leavingoralienatedfromthisontologicalregion，manandthinkingwouldbelikethestrandedfishes。Nomatterhowtheystrivetosavethemselvesfromnihilationornihilismwithmoral，metaphysical，andevendivineconceptsandentities，，。Feachotheringreatwater，sincethewaterregionistheclosesttothem。Theyarefishesbecauseofdwellinginthewater。Similarly，theconceptualdistinctionsandclassificationinTaobecauseTaoistheGreatregionwheremennaturallydwellinandthusbecometheirown。Therefore，wereadinChuangTzuagain：
　　Fishthriveinwater，manthrivesintheWay〔Tao〕。Forthosethatthriveinwater，digapondandtheywillfindnourishmentenough。ForthosethatthriveintheWay，tbotheraboutthemandtheirliveswillbesecure。Soitissaid，thefishforgeteachotherintheriversandlakes，andmenforgeteachotherintheartsoftheWay〔Tao〕。〔lxxiii〕
　　TheTthanmanhimself，however，doesnotleadtothetheistconclusionthattheremustbeasubstantialandpersonalGodwhocreatesandcontrolthedestinyofman。NeitherdoesTaoismconceptuallydenythepossibilityofdivineexistence。LaoChuangonlymakesitclearthatTaoistooprimordialandGreattobeconfinedtoanygod。
　　〔lxxiv〕
　　ThebestpersonalityforTaoismisnotadeitybutamanwhoperfectlymergesintoT（yu）inandwithTi。TheconceptualdiscriminationsthatalienateinauthenticmenfromTaohavebeenmeltedaway，andthereforetheperfectT（chnjn）ineverysense。Inthefollowing，IamtocitesomeparagraphsoutofalongdescriptionofTrueManinchapter6ofChuangTzu，andputmyowncommentsinthebrackets。
　　WhatdoImeanbyaTrueMan？TheTrueManofancienttimesdidnotrebelagainstwant，didnotgrowproudinplenty，anddidnotplanhisaffairs。〔JustfollowtheappropriatingmovementofTao。〕。。。HisknowledgewasabletoclimballthewayuptotheWay〔Tao〕likethis。
　　TheTrueM〔AperfectharmonywithNature。〕heatewithoutsavoringandhisbreathcamefromdeepinside。TheTrueM〔Aikung（breathingexercise）whoisabletointegratehimselfintotheairregion（i）ofTao。〕themassofmenbreathewiththeirthroats。。。。
　　TheTrueManofancienttimesknewnothingoflovinglife，knewnothingofhatingdeath。〔BecauseinTaoistperspective，aspresentedinchapter22ofChuangTzu，Lifefollowsupondeath。Deathisthebeginningoflife。Whoknowswhentheendisreached？Thelifeofmanresultsfromtheconvergenceofthevitalfluid〔i，theairlikeforceandregionofTao〕。Iitsdispersion，death。。。。ThereforeallthingsareOne。。。。Theworldispermeatedbyasinglevitalfluid〔i〕，andSagesaccordinglyvenerateO。（Gilestranslation。p。210。Italicsmine。〕Hhewentbackinwithoutafuss。Hecamebriskly，hewentbriskly，andthatwasall。。。。ThisiswhatIcallnotusingthe〔representational〕mindtorepelthe〔horizontalregional〕Way，notusingmantohelpoutHeaven〔HisanothernameofTaoinChuangTzu，incontrasttothehumanityinconceptualsense。Inchapter5，wefind：Punyandsmall，hestickswithmen。PervadedandGreat，hebecomeshisHeavenalone！。（Mytranslation。Cf。BurtonWs，p。71）。〕。ThisiswhatIcalltheTrueMan。〔lxxv〕
　　BecausetheTrueMwithTaoandHeaven，（Befindlichkeit）isessentiallyconnectedwiththerhymesofNature。
　　Sinceheislikethis，hisforeheadisbroad。Heischillylikeautumn，balmylikespring，andhisjoyandangerprevailthroughthefourseasons。Hegoesalongwithwhatisright〔yiharmonious〕forthingsandnooneknowshislimit。〔lxxvi〕
　　ThisisamaninharmonywithbothHeavenandthedustyworld：
　　Thereforehislikingwasoneandhisnotlikingwasone。〔BcomeoutofthesinglechiandTsRegion。〕Hisbeingonewasoneandhisnotbeingonewasone。Inbeingone，hewasactingasacompanionofHeaven。Innotbeingone，hewasactingasacompanionofman。〔Onlywhenhisactingiscompletelyecstatichorizontal，i。e。Theactingwithout（distinguishable）（chapter63ofLaoTzu），theTrueMancanachievetheO。〕Whenmanandheavendonotdefeateachother〔i。e。，eliminatingtheconceptualdemarcationbetweenthem〕，thenhemaybesaidtohavetheTrueMan。〔lxxvii〕
　　TheTaoistTrueManisquiteclosetoHDinauthenticsense，especiallyexposedinthefirsttwochaptersofDivisionTwoinBeingandTime。BothTrueManandDaseininauthenticmodecansensetheeksistenceofTaoorBeing，and，〔lxxviii〕，understand（orstandoutinto）thenonrepresentableandsoundlesstidingsoftheappropriatingRegion。
　　IV。TheComparisonofHeideggerwithTaoism
　　Itisbeyondanydoubt，fromwhathavebeenpresentedanddiscoursedabove，thatHsthinkingonBeingandmanbearssomeintimaterelationtoTaoistperspectiveofTaoandman。Basedonthecomparisonsmadeinpreviousdiscussions，Iamtogiveasummaryoftheaffinitybetweenthetwoandalsopointoutsomedifference。
　　1。ForbothHeideggerandTaoism，theessenceofmancannotbetrulycaughtupbyanyconceptualdevices，GregionBeingorTao，likefishdwellinwater，andbirdsflyinair。
　　2。BeingandTao，thanbeingsandtheBeingofbeingsthatcanberepresentedorspokenabout。Butthekeypointhereisthat，withBeingandTaoisitselfnotahighersubstanceofabstractprinciple。IGtomanasanallembracing（mediating），horizontal，andhermeneuticRegion。
　　3。TheRegionisnotreducibletothespaceandtimeastheformsofperception，but，theenabling〔dasVerm？gen〕〔lxxix〕，itisthespatialandtemporalinontologicalsense。
　　Thatis，intermsofit，manobtainsandappropriateshiseksistentspaceandtime。Tthanmanhimselfasarationalanimal。ChuangTzu，therefore，characterizestheRegionas：
　　Taohassensibility〔ing〕andresponsibility〔hsin，tidings〕，butno（causal）actionandnoform。Itmaybeunderstoodbutcannotbereceived（asanobject）。Itmaybeexperiencedbutcannotbeseendirectly。Itisitsownsource，itsownroot。Beforeheavenandearth，ithasbeentherebyitselffromalltimes。ItgavespiritualitytospiritsandGitgavebirthtoheavenandtoearth。Itisabovethezenithbutitisnothigh。Itisbeneaththenadirbutitisnotlow。Itismoreancientthanthehighestantiquitybutisnotregardedaslongago。〔lxxx〕
　　Obviously，theTao，beingtemporalandspatialnonformally，canbebestunderstoodasanappropriatingRegionratherthananythingrepresentableandmetaphysical。
　　4。BeingandTaoastheessenceofman，therefore，aremoreoriginalthananydivinepersonality，eitherspiritsorGod。Duetothisnaturalandhorizontalattitude，TaoismbecamethecradleofChinesesciencesandtechnology。〔lxxxi〕
　　5。Forboth，BeingandTaoisquitedifferentfromconceptualandepistemologicalcognition。ItisratheraprocessofgettingridofrepresentationalmodeofknowingandtherewithdisclosingtheR。LaoTzusays：
　　Thepursuitoflearningistoincreasedayafterday。ThepursuitofTaoistodecreasedayafterday。Itistodecreaseandfurtherdecreaseuntilonereachesthepointoftakingnoaction。Noactionisundertaken，andyetnothingisleftundone。〔lxxxii〕
　　Dheremeanstoplaydowntheconceptualmannerofthinking，i。e。thatdiscriminatessubjectfromobject，thinkingfromaction。〔lxxxiii〕Inthisway，theregionalessence（Tao）ofmanisuncoveredand，withoutinterferingTsregioning，。
　　ForHeidegger，astheprojectionofD，thecircumspectionofconcern，stateofmind，hermeneuticinterpretation，care，anxiety，Beingtowardsdeath，thevoiceofconscience，resoluteness，temporality，andthepoeticlanguageexperience。Similarly，LaoChuangmanifest：
　　Greatknowledgeisleisurelyandatease（orallembracingandextensive），whereassmallknowledgeisinquisitive（orpartialanddiscriminative）。Greatspeechissimple（asinsimpletaste）whereassmallspeechisfullofdetails。〔lxxxiv〕
　　TheG，theregionalTi；sinceit，likeafishstrandedontheground，losesitshorizontalorigin。ThesameistrueforGreatandsmallspeech。Quitecontrarytoapopularbutonesidedview，thatTaoismwantstoeliminatealllanguageexperienceandkeepafirmsilence，whatLaoCspeechthat，inHswords，。〔lxxxv〕ForTaoism，theoriginalspeechiscovered〔yin〕，thereisadistinctionbetweenright（this）andwrong（that）。〔lxxxvi〕Mancanandprimordiallymustspeaknonrepresentationallyandartistically。AsChuangTzushowsinmanychapters，techneoriginallyiswhatmakesmanenterintoratherthanalienateshimfromTao。TaoismandHeideggerappreciatetheartisticwayofsayingandacting，andregardthetechnologicalmodeofspeakingandthinkingasadegeneration。TheyfinditnecessarytousethepureimagesandnonrepresentativebutsensefulspeechtomaketheunderstandingofBeingorTaopossible，sincesuchusagesopenafreespaceinwhichonly，thepreconceptualthinkingcanbeunfolded。
　　6。BothHeideggerandTaoismcriticizethehumanismthatisbasedoncertainmetaphysicalormoralstandardsratherthantheecstaticRegion。ForTaoism，bothMoismandthedegeneratedConfucianismbecomethevictimsoftheirprejudice。TheyviewthepureandnonrepresentableTaothroughtheirmoralandutilitarianstandards，andtherefore，theTao（way），suchastheTaoofcultivatingpersonallives，ofregulatingfamilies，ofbringingordertostates，ofuniversallove，etc。TheyknownothingaboutTaoassuch。
　　Basedonallthesefactsandanalyses，itisquitesecuretosaythatHsinterestinTaoismisneverarbitraryandaccidental，butselectedandconcernedwiththedeep，ifnotthedeepest，dimensionofhisthinking。Certainly，wecaneasilyfinddifferencesbetweenthetwo。Forinstance，forHeidegger，man，astheDB，isnecessarilyinvolvedintobothauthenticandinauthenticmodesofeksistence。ToTaoism，however，itisatleastpossibleformantobecomeacompleteauthenticorTrueMan。
　　Also，TaoismdidnotemphasizessoseriouslythespecialpositionsoftemporalityandlanguageindisclosingandmaintainingtheontologicalRegion。Consideringthehugedistanceanddisparitybetweenthetwoculturesandlanguages，weshouldsaythatsuchdiversitiesarejustnaturalandunavoidable。Theremarkablethingshereis，rather，whyawesterntwentycenturythinker，whowassodeeplyabsorbedinfindingthetruemeaningofwesternphilosophy，wasgreatlyfascinatedbyanancientChinesethinkingthatoccurredmorethantwothousandyearsago。
　　Notes：
　　〔i〕。MartinHeidegger：LetteronH，BasicWritings，trans。DavidF。Krell（NewYork：HRow，1977），p。195。
　　〔ii〕。Ibid。，p。202。
　　〔iii〕。Ibid。，p。202。
　　〔iv〕。Cf。M。HsKantandtheProblemofMetaphysics，trans。JamesS。Churchill（Bloomington：IndianaUniversityPress，1965）。
　　〔v〕。M。Heidegger：BasicWritings，p。2023。
　　〔vi〕。Ibid。，p。224。
　　〔vii〕。M。Heidegger：TheEndofPhilosophyandtheTaskofT，inBasicWritings，p。374。
　　〔viii〕。Ibid。
　　〔ix〕。M。Heidegger：TheNatureofL（1957），OntheWaytoLanguage，trans。PeterD。Hertz（NewYork：HRow，1982），p。57f。Italicsmine。Hsignifiesahermeneuticone。
　　〔x〕。M。Heidegger：LetteronH，BasicWritings，p。203。
　　〔xi〕。Ibid。，p。203。
　　〔xii〕。Ibid。，p。235。
　　〔xiii〕。M。Heidegger：BeingandTime，trans。JohnMEdwardRobinson（NewYork：HRow，1962），p。62。AlsoinBasicWritings，p。216。
　　〔xiv〕。M。Heidegger：LetteronH，BasicWritings，p。195。
　　〔xv〕。Ibid。，p。195。
　　〔xvi〕。Ibid。，p。214，p。229，p。234。
　　〔xvii〕。Ibid。，p。229。
　　〔xviii〕。Ibid。，p。214。
　　〔xix〕。Ibid。，p。213。
　　〔xx〕。Heideggersaysinhispoem（1947）：ButpoetrythatthinksisintruththetopologyofBeing。ThistopologytellsB。Poetry，Language，Thought，trans。AlbertHofstadter（NewYork：HRow，1975），p。12。
　　〔xxi〕。M。Heidegger：BasicWritings，p。212。ThetranslationismodifiedaccordingtoGermanedition，BriefberdenH，inWegmarken（FrankfurtamMain：VittorioKlostermann，1976），Gesamtausgabe，vol。9，p。333。
　　〔xxii〕。Cf。BeingandTime，p。19，p。418。KantandtheProblemofMetaphysics，p。123。TheBasicProblemofPhenomenology，trans。AlbertHofstadter（BIndianapolis：IndianaUniversityPress，1982），p。267。
　　〔xxiii〕。M。Heidegger：KantandtheProblemofMetaphysics，p。128。TheitalicsweremissinginCstranslation。RefertoM。Heidegger：KantunddasProblemderMetaphysik（VerlagvonFriedrichCoheninBonn，1929），p。117。
　　〔xxiv〕。Ibid。，p。124。TheitalicsareaddedaccordingtoGermanedition。
　　〔xxv〕。M。Heidegger：DiscourseonThinking，trans。J。AH。Freund（NewYork：HRow，1966），pp。6566。
　　〔xxvi〕。HeideggerinBeingandTimediscoursesthisissueatlength。
　　〔xxvii〕。HeideggerwritesinTheEssenceofReason：
　　Transcendencecanbeunderstoodinasecondsense，stilltobeclarifiedandexplained，namely，assignifyingwhatisuniquetohumanDaseinuniquenotasoneamongotherpossible，andoccasionallyactualized，typesofbehavior，butasabasicconstitutivefeatureofDaseinthathappenspriortoallbehavior。Ofcourse，sincehumanDspatially，itcan，amongotherthings，aspatialboundaryorgap。Transcendence，however，isthesurpassingthatmakesanythinglikeexistenceandtherebymovementinspacepossibleinthefirstplace。（M。Heidegger：TheEssenceofReasons，trans。TerrenceMalick（Evanston：NorthwesternUniversityPress，1969），pp。3537。）
　　〔xxviii〕。T，awordadoptedbyHeideggerfromG。SsnoteinBeingandTime，p。377。
　　〔xxix〕。BeingandTime，p。377。ThisisaphraseusedbyHasthehorizonforunderstandingBeing。
　　〔xxx〕。M。Heidegger：TheT，Poetry，Language，Thought，trans。AlbertHofstadter（NewYork：HRow，1975），p。180。
　　〔xxxi〕。M。Heidegger：TimeandBeing，trans。JoanStambaugh（NewYork：HRow，1977），p。22。
　　〔xxxii〕。Ibid。，p。19。
　　〔xxxiii〕。M。Heidegger：IdentityandDifference，trans。JoanStambaugh（NewYork：HRow，1969），p。37。
　　〔xxxiv〕。M。Heidegger：TimeandBeing，p。23。
　　〔xxxv〕。M。Heidegger：BeingandTime，p。263。
　　〔xxxvi〕。M。Heidegger：LetteronH，BasicWritings，p。210。
　　〔xxxvii〕。M。Heidegger：DiscourseonThinking，p。82。Nowauthenticreleasementconsistsinthis：thatmaninhisverynaturebelongstothatwhichregions，i。e。。
　　〔xxxviii〕。M。Heidegger：TheEssenceofReasons，p。131。
　　〔xxxix〕。M。Heidegger：IdentityandDifference，p。38。
　　〔xl〕。M。Heidegger：TheOriginoftheWorkofA，Poetry，Language，Thought，p。73；orBasicWritings，p。185。
　　〔xli〕。M。Heidegger：LetteronH，BasicWritings，p。199。
　　〔xlii〕。Ibid。，p。198。
　　〔xliii〕。M。Heidegger：TheNatureofL，OntheWaytoLanguage，
　　p。83。
　　〔xliv〕。Cf。HeideggerandAsianThought，ed。GrahamParkes（Honolulu：UniversityofHawaiiPress，1987），pp。47154。
　　〔xlv〕。M。Heidegger：IdentityandDifference，p。36。
　　〔xlvi〕。FungYulan：AHistoryofChinesePhilosophy（Princeton：PrincetonUniversityPress，1952），vol。I，p。177；FungYulan：AShortHistoryofChinesePhilosophy（NewYork：TheFreePress，1960），p。97。
　　〔xlvii〕。M。Heidegger：OntheWaytoLanguage，p。92。
　　〔xlviii〕。ItisverypossiblethatHeideggergotthisphrasefromthefirstchapterofLaoTzu，isusuallytranslatedas，inEnglish，。（Cf。ATranslationofLaoTsTaoTeChingandWangPsCommentary，trans。PaulJ。Lin（AnnArbor：CenterforChineseStudies，1977），p。1。
　　〔xlix〕。M。Heidegger：TheWaytoL，OntheWaytoLanguage，p。135。
　　〔l〕。SeeASourceBookinChinesePhilosophy，trans。andcomp。WingtsitChan（NewJersey：PrincetonUniversityPress，1963），P。139。
　　〔li〕。ThecommentofWangPi（226249A。D。）。InATranslationofLaoTsTaoTeChingandWangPsCommentary，p。4。
　　〔lii〕。LaoTzu，chapter14。Cf。Cstranslation。
　　〔liii〕。LaoTzu，ch。4，42。
　　〔liv〕。LaoTzu，ch。14，15，25，49。
　　〔lv〕。LaoTzu，ch。3，5，16。ChuangTzu，ch。2，4。
　　〔lvi〕。LaoTzu，ch。8，34，43，61，66，78。ChuangTzu，ch。6，14，19。
　　〔lvii〕。ChuangTzu，ch。1，2。
　　〔lviii〕。LaoTzu，ch。10，36，43，76，78。
　　〔lix〕。LaoTzu，ch。16，25，34，35。ChuangTzu，ch。1，2，etc。
　　〔lx〕。LaoTzu，ch。10，42。ChuangTzu，ch。2，4，6，etc。
　　〔lxi〕。LaoTzu，ch。25。Cstranslation。ASourceBookinChinesePhilosophy，p。1523。
　　〔lxii〕。Ch。45。Ibid。，p。161。
　　〔lxiii〕。ChuangTzu，ch。2。ASourceBookinChinesePhilosophy，p。186。
　　〔lxiv〕。ChuangTzu，trans。HerbertA。Giles（London：GeorgeAUnwinLtd。，1961），p。321。Minoralterationwiththetranslation。
　　〔lxv〕。PaulJ。Lstranslation。p。77。
　　〔lxvi〕。Cstranslation。ASourceBookinChinesePhilosophy，p。139。
　　〔lxvii〕。ASourceBookinChinesePhilosophy，p。147。
　　〔lxviii〕。Thetenthverseofchapter16ofLaoTzu。
　　〔lxix〕。Chapter55ofLaoTzu，verse8andverse9。Mytranslation。Cf。ASourceBookinChinesePhilosophy，p。166。
　　〔lxx〕。Mytranslation。Cf。ASourceBookofChinesePhilosophy，p。160
　　〔lxxi〕。ASourceBookinChinesePhilosophy，p。148。
　　〔lxxii〕。ChuangTzu：BasicWritings，trans。BurtonWatson（NewYork：ColumbiaUniversityPress，1964），ch。6，p。76。
　　〔lxxiii〕。Ibid。，p。84。ThereisaparagraphinHLetteronH，thatmostprobablyhasitsorigininthissayingofChuangTzu。Onesentenceofthisparagraphhasbeencitedattheverybeginningofthispaper。Heideggerwrites：
　　Being，astheelementofthinking，isabandonedbythetechnicalinterpretationofthinking。L，beginningwiththeSophistsandPlato，sanctionsthisexplanation。Thinkingisjudgedbyastandardthatdoesnotmeasureuptoit。Suchjudgmentmaybecomparedtotheprocedureoftryingtoevaluatethenatureandpowersofafishbyseeinghowlongitcanliveondryland。Foralongtimenow，alltoolong，thinkinghasbeenstrandedondryland。C？（BasicWritings，p。195）
　　HLinNovember，1946，aboutthreemonthslaterthanhiscooperationwithaChinesescholar，PaulShihyiHsiao，totranslateLaoTzuintoGerman。（SeeHeideggerandAsianThought，pp。98100）HemusthavehadanactiveTL。
　　〔lxxiv〕。LaoTzu，ch。4。ChuangTzu，ch。6。BurtonWstranslation。p。77。
　　〔lxxv〕。BurtonWstranslation。p。74。Italicsmine。
　　〔lxxvi〕。Ibid。，p。74。
　　〔lxxvii〕。Ibid。，pp。756。
　　〔lxxviii〕。M。Heidegger：DiscourseonThinking，p。74。
　　〔lxxix〕。M。Heidegger：LetteronH，BasicWritings，p。196。
　　〔lxxx〕。ChuangTzu，ch。6。ASourceBookinChinesePhilosophy，p。194。Withsomechangesinthetranslation。
　　〔lxxxi〕。Cf。JosephNsSCivilizationinChina（CambridgeUniversityPress，1954），vol。2。And，ColinA。RsTheShorterScienceandCivilizationinChina：AnAbridgementofJosephNsOriginalText（London：CambridgeUniversityPress，1978），vol。1，pp。85113。
　　〔lxxxii〕。LaoTzu，ch。48。ASourceBookinChinesePhilosophy，p。194。
　　〔lxxxiii〕。M。Heidegger：LetteronH，BasicWritings，pp。1934。
　　〔lxxxiv〕。ChuangTzu，ch。2。ASourceBookinChinesePhilosophy，p。180。
　　〔lxxxv〕。M。Heidegger：LetteronH，BasicWritings，p。199。
　　〔lxxxvi〕。ChuangTzu，ch。2。Cf。ASourceBookinChinesePhilosophy，p。182。