海德格(Martin Heidegger, 1889-1976)嘗指出：詩歌是形成一民族的最根源之統一性的基礎所在。依此，一民族之形成，其背後必有偉大詩人之創作。依海德格，對於德意志民族而言，其偉大詩人乃是賀德齡(Johann Christian Friedrich Hölderlin, 1770-1843)。相應地，我們認為於中華民族則是「詩仙」李白(701-762)！本文將展示：李白的詩表徵了對「道」的「唱和」。於此義上，其詩在本質上乃是「道詩」。特別地，李白的「道詩」於漢語中能起著海德格所言的「語言乃是存有之家」的作用。在結構上，本文先釐清海德格的「賀德齡詩解」之奧義，然後透過與之對比的進路，展示出李白的「道詩」思想之特色。最後，正如海德格認為賀德齡的詩展示了「德意志性」，本文將論證李白的「道詩」代表「中華性」。

According to Heidegger (1889-1976), the most primordial unity of a people is founded upon poetry. He claims Hölderlin (1770-1843) to be the greatest poet for the Germans. For the Chinese, it is Li Bai 李白 (701-762) who enjoys this status. This paper aims to show that Li’s poems signify a “harmonious response” to dao 道. They can hence be characterized as the poetry of dao. More specifically, such poetry can concretely exemplify Heidegger’s thesis that “Language is the house of Being” in Chinese. Structurally, this paper starts with a clarification of Heidegger’s Hölderlin interpretation and then, by means of comparison, will work out the essential characteristics of Li’s poetry of dao. Finally, as Heidegger sees Hölderlin’s poetry as being constitutive of “German-ness,” we argue that Li’s poetry of dao is representative of “Chinese-ness.”