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Patrícia Barroso De Sá Universidade do Minho Instituto de Letras e Ciências Humanas Patrícia Barroso de Sá to Caeiro amentos entre a t Entre o Clássico e o Moderno: Semelhanças e Afastamentos entre a Filosofia Taoista Clássica Chinesa e as Ideologias de Alberto Caeiro a Clássica Chinesa e as Ideologias de Alber t aois ilosofia T Entre o Clássico e Moderno: Semelhanças Afas F Patrícia Barroso de Sá UMinho|2017 outubro de 2017 Universidade do Minho Instituto de Letras e Ciências Humanas Patrícia Barroso de Sá Entre o Clássico e o Moderno: Semelhanças e Afastamentos entre a Filosofia Taoista Clássica Chinesa e as Ideologias de Alberto Caeiro Dissertação de Mestrado Mestrado em Estudos Interculturais Português/Chinês: Tradução, Formação e Comunicação Empresarial Trabalho efetuado sob a orientação da Professora Doutora Maria do Carmo Mendes e do Mestre João Marcelo Mesquita Martins outubro de 2017 Declaração Nome: Patrícia Barroso de Sá Endereço eletrónico: [email protected] Número de aluno: PG29428 Número do Cartão de Cidadão: 14689217 Contacto: 914229845 Endereço: Rua Central, nº18, Bairro da Raposa, 2350-332 Riachos Título da dissertação Entre o Clássico e o Moderno: Semelhanças e Afastamentos entre a Filosofia Taoista Clássica Chinesa e as Ideologias de Alberto Caeiro. Orientador: Professora Doutora Maria do Carmo Mendes Mestre João Marcelo Mesquita Martins Ano de conclusão: 2017 Designação do Mestrado: Mestrado em Estudos Interculturais Português/Chinês: Tradução, Formação e Comunicação Empresarial DE ACORDO COM A LEGISLAÇÃO EM VIGOR, NÃO É PERMITIDA A REPRODUÇÃO DE QUALQUER PARTE DESTA DISSERTAÇÃO. Universidade do Minho, ___/___/______ Assinatura:___________________________________________ ii A todos os poetas e pensadores que conheço, Com gratidão. iii iv Agradecimentos Gostaria de deixar o meu profundo agradecimento a todos os que, direta ou indiretamente, me apoiaram na realização desta dissertação. Começo por deixar o meu sincero obrigado à Professora Doutora Maria do Carmo Mendes por ter aceite ser orientadora, por todas as sugestões e esclarecimentos e por toda a ajuda dispensada, a qual, de facto, tornou possível esta dissertação. Gostaria também de agradecer ao Mestre João Marcelo Mesquita Martins que, no papel, não só de coorientador, mas também de amigo, me apoiou incansavelmente quando as dúvidas pareciam demasiadas. Um grande obrigado a todos os professores que fizeram parte da minha vida académica, pela inspiração, pela sabedoria e pela partilha constante ao longo dos meus anos na Licenciatura em Línguas e Culturas Orientais e no Mestrado em Estudos Interculturais Português/Chinês: Tradução, Formação e Comunicação Empresarial. À Professora Doutora Sum Lam, que sempre se mostrou disponível a ajudar em qualquer questão que fosse surgindo no percurso. E um obrigado muito especial ao Mestre Luís Cabral, pois, foi nas suas aulas de Filosofias Orientais que descobri a paixão pelo Taoismo e nos seus sábios conselhos que encontrei a inspiração e a motivação para envergar por esta temática. A toda a minha família, por todo o amor incondicional, carinho, paciência e apoio inesgotável. À minha mãe, que possibilitou a realização de todo este sonho académico e a quem serei eternamente grata. E, claro, a todos os meus amigos, pois o que seria da vida sem eles? À Inês Morim, ao Joni Santos, ao Pedro Cunha, às minhas companheiras de casa e segunda família: Carolina Ferreira, Joana Ferreira e Letícia Leitão, e a todos os meus restantes colegas que me preencheram de memórias incríveis, que guardarei para sempre no meu coração, e que sempre me deram sorrisos, confiança e a força necessária para acreditar em mim mesma. v vi Esclarecimentos Romanização Segue-se um pequeno esclarecimento sobre o sistema de romanização Hanyu Pinyin ( 汉语 拼 音, hànyǔ pīnyīn), sistema fonético que transcreve a sonoridade dos carateres chineses que, nesta dissertação, serão utilizados sempre que qualquer palavra seja escrita em chinês, apresentando-se logo após os caracteres chineses e fazendo correspondência, de forma romanizada, à leitura dos mesmos com os seus respetivos tons. O sistema de romanização Hanyu Pinyin, em termos de pronunciação, em muito se assemelha ao modo português de leitura. No entanto, contam-se algumas diferenças que se irão tentar esclarecer em seguida. De realçar, porém, que as indicações fonéticas seguintes se apresentam apenas como uma forma de ajudar o leitor português que não domine as normas de romanização chinesa, não seguindo, assim, o Alfabeto Fonético Internacional: As seguintes consoantes: “h” pronuncia-se de forma aspirada, como a palavra inglesa “who” “q” pronuncia-se como “tch” “r” pronuncia-se como a palavra inglesa “pleasure” “sh” pronuncia-se como o “ch” de “chave” “zh” pronuncia-se como “dj” “ch” pronuncia-se como “tch” “c” pronuncia-se como “ts” As seguintes vogais: “e” com leitura próxima de “a” de “amigo” “i” pronuncia-se como o “i” da palavra “visão”, porém aquando seguindo “c, s, z, ch, sh, zh e r” não tem qualquer som. vii “u” pronuncia-se como “u” na palavra “uva”, porém aquando seguindo “j, q, x e y” pronuncia-se “ü”, como no francês. Nas sílabas: “ang” o “a” é nasalado “eng” o “e” é nasalado “ing” o “i” é nasalado “ong” o “o” é nasalado “iang” o “a” é nasalado “iong” o “o” é nasalado “uang” o “a” é nasalado “ian” pronuncia-se como “ien” viii Cronologia da História Chinesa Dinastia Xia (夏朝, Xiàcháo) - 2100 (?) a.C. - cerca de 1600 a.C. Dinastia Shang (商朝, Shāngcháo) - 1600 (?) a.C. - 1050 a.C. Dinastia Zhou Ocidental (西周, Xīzhōu) - 1050 a.C. - 771 a.C. Dinastia Zhou Oriental (东周, Dōngzhōu) - 771 a.C. - 221 a.C. Período da Primavera e Outono (春秋时代, Chūnqiū shídài) - 722 a.C. - 403 a.C. Período dos Estados Combatentes (战国时代, Zhànguó shídài) - 403 a.C. - 221 a.C. Dinastia Qin (秦朝, Qíncháo) - 221 a.C. - 206 a.C. Dinastia Han (汉朝, Hàncháo) - 206 a.C. – 220 d.C. Dinastia Han Anterior (前汉, Qián Hàn) - 206 a.C. – 8 d.C. Dinastia Xin (新朝, Xīncháo) - 8 d.C – 23 d.C. Dinastia Han Posterior (后汉, Hòu Hàn) - 25 d.C- 220 d.C. Período dos Três Reinos (三国, Sānguó) - 220 d.C – 265 d.C. Dinastias do Norte e do Sul (南北朝, Nánběicháo) - 265 d.C – 589 d.C. Dinastia Jin Ocidental (西晋, Xījìn) - 265 d.C – 316 d.C. Dinastia Jin Oriental (东晋, Dōngjìn) - 317 d.C- 420 d.C. Dinastia Tuoba Wei (拓跋魏, Tuòbá Wèi) - 386 d.C - 534 d.C. Dinastia Qi do Norte (北齐, Běiqí) - 552 d.C – 577 d.C. Dinastia Zhou do Norte (北周, Běizhōu) - 557 d.C – 581 d.C. Dinastia Sui (隋朝, Suícháo) - 589 d.C – 618 d.C. Dinastia Tang (唐朝, Tángcháo) - 618 d.C – 907 d.C. Período das Cinco Dinastias (五代, Wǔdài) - 907 d.C – 960 d.C. Dinastia Song do Norte (北宋, Běisòng) - 960 d.C – 1125 d.C. Dinastia Song do Sul (南宋, Nánsòng) - 1127 d.C – 1279 d.C). Dinastia Yuan (元朝, Yuáncháo) - 1279 d.C – 1368 d.C. Dinastia Ming (明朝, Míngcháo) - 1368 d.C – 1644 d.C. ix Dinastia Qing (清朝, Qīngcháo) - 1644 d.C – 1912 d.C. República da China (中华民国, Zhōnghuá mínguó) - 1912 d.C – 1949 d.C. República Popular da China (中华⼈人民共和国, Zhōnghuá rénmín gònghéguó) - 1949 d.C – atualidade. x Resumo A presente dissertação tem como principal objetivo fazer uma análise comparativa em termos ideológicos à obra poética de Alberto Caeiro e à obra clássica chinesa Dao De Jing (道德经，Dào dé jīng). Deste modo, este trabalho será constituído por três partes. Na primeira parte, pretende-se não só esclarecer o conceito Taoismo e explicar a origem da filosofia taoista, bem como analisar as ideologias e pensamentos transmitidos a partir da obra clássica Dao De Jing, que se encontra na base desta filosofia. Neste processo, tentar-se-á, paralelamente, enquadrar histórica e socialmente a origem desta corrente de pensamento, assim como explicar a posição que a filosofia assumiu na sociedade chinesa e a sua importância. A segunda parte focar-se-á em Alberto Caeiro e na sua obra poética, começando por se apresentar brevemente o célebre poeta português do século XX, Fernando Pessoa, juntamente à criação da sua heteronímia, focando o surgimento do heterónimo Caeiro e as ideologias encontradas nos seus poemas, o seu modo de estar na vida e de observar o mundo. Na terceira e última parte desta dissertação pretende-se comparar essas ideologias do Mestre Caeiro com as ideologias encontradas em Dao De Jing, analisando semelhanças e diferenças, de forma a identificar as razões de tais similaridades e afastamentos. Para tal, ter-se-á sempre em conta diferenças culturais, não só provenientes do facto das obras se encontrarem em países muito díspares e longínquos fisicamente, como também do facto de se localizarem em épocas temporalmente muito distantes. Palavras-chave: Taoismo, Dao De Jing, Lao Zi, Fernando Pessoa, Alberto Caeiro xi xii Abstract The current dissertation has it’s main focus on the comparative analysis in ideological terms between the poetic work of Alberto Caeiro and the classical Chinese book Dao De Jing (道德 经, Dào de jīng). In this way, this work will be divided into three parts. In the first part, it is intended not only to clarify the concept of Taoism and to explain the origin of Taoist philosophy, as well as to analyze the ideologies and thoughts transmitted from the classic Dao De Jing, the basis of this philosophy. In this process, it will be tried, in parallel, to frame historically and socially the origin of this current of thought, as well as to explain the position that philosophy assumed in Chinese society and its importance. The second part will focus on Alberto Caeiro and his poetical work, starting with briefly presenting the celebrated Portuguese poet of the twentieth century, Fernando Pessoa, together with the creation of his heteronymy, focusing on the emergence of the heteronymous Caeiro and the ideologies found in his poems, his way of being in life and observing the world.
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