||From the inspection of the bibliography, I found that the “Tao” of Lao Tzu is a code with rich cultural meanings; furthermore, thus carried out the “Tao-Sheng(道生)” superstructure. Owning to different contexts of interpretation, we could have possible description on “Tao-Sheng” superstructure from different directions. The possibility of interpretation comes from the different concepts of “One, Two, Three”, though not necessarily exit specific referents, and still allow some space for interpretation. Among the contexts of interpretation, I selected Lao Tzu Chapter 42 as the main discussion framework, followed by the discussion of “Wu(無) and Yo(有)” from Chapter 1 and 40, “Yin(陰) and Yang(陽)” from Chapter 42, “Te(德), Woo(物), Shi(勢)” from Chapter 51, and “Tzu-Jan(自然), Tien(天), Ti(地), Ren(人)” from Chapter 25 as the analogy frameworks. The strategy for interpretation is, establish the “Tao-Sheng” superstructure as an indeed “vertical” structure, then carrying out the “horizontal” analogy.
The discussion procedures are arranged as follows :
Chapter One, “Introduction”, indicates the motivation and research approaches, restricts the perspectives of interpretation to concentrate the discussion on the five chapters of Lao Tzu above.
Chapter Two, “Determine the characteristics and case of Tao” is to review some prevailing academic interpretative models of Lao Tzu, and set an integrate description of Tao and its case with this comprehensive bibliographic study.
Chapter Three, “The establishment of Tao-Sheng frameworks” will discuss the implications of “Sheng”, and reviews “Tao-Sheng One” in details, including the actual and non-actual “One, Two, Three”, the comparison and contrast of “Tao” and “One”, and conclude in establishing the main frameworks.
Chapter Four, “The relationship between Tao and Wu /Yo” is to discuss the punctuation and syntax issue in Lao Tzu Chapter 1, followed by the analysis of contextual meaning and implications. And recognize the duality of “Wu” and “Yo”, conclude in analogy with the “Tao-Sheng” frameworks.
Chapter Five, “The relationship between Tao and Yin/Yang” will discuss the “Yin”, “Yang”, “Foo(負)”, “Bau(抱)”, “Chong Qi(沖氣)”, “Ho(和)” concepts based on the contexts of “Qi(氣)”, and recognize “Yin/Yang” represent “somewhat different” and not necessarily a pair of reversed-phase. Last, conclude in analogy with the “Tao-Sheng” frameworks.
Chapter Six, “The relationship between Tao and Te/Woo/Shi”, is focusing on the implications of “Te”, and specially citing “Xuan Te(玄德)” to distinguish the individual and the collective. Moreover, I exclude “Shi” from the analogy frameworks as it is a “specific relationship”.
Chapter Seven, “The relationship between Tao and Tzu-Jan/Tien/Ti/Ren” is to explore the implications of “Tao Fa Tzu-Jan(道法自然)”, and recognize “Tzu-Jan” as an attribute of “Tao”, rather than antecede “Tao”. Moreover, the “Fa” should be understood as the “non-violation” or “inaction”. Thus conclude in analogy with the “Tao-Sheng” frameworks.
Chapter Eight, "Conclusion" will sum up with the corresponding relationship between the “vertical” main structure and the “horizontal” analogy frameworks. Then state the limitations of existing blanks among corresponding concepts, and thus allows further extension and extrapolation.