對於多數法語系國家的人來說，遠東地區的重要學說如道家思想，很難嚴謹地被理解。大部份寫過此主題的法語作家都侷限於嘗試將道家與在法國或是歐洲文化中既有的文化元素來作比較。自從啟蒙運動以來，法國傾向給亞洲東北地區貼上「儒家」的標籤，然而這個做法似乎流於簡化。相較於儒家和佛教，道家思想的知名度小，相關研究亦少，這是因為道家常被視為一種神秘且難以理解的文化。本文致力於探究道家在法國的接受度，以及法國學者（作家、詩人、旅行家、哲學家、民族學家、漢學家等）如何看待和詮釋道家思想。本文以法國和歐洲近代道家相關著作中所呈現的多樣且變動的表徵為本，進行跨文化研究。我們從中可以看到道家思想重新被創造:有時是非理性的或反啟蒙的；有時是基督教的姊妹宗教；有時被認為是不道德的或主張消極的，或甚至因其反物質主義或泛神論的反消費主義而受到推崇。道家也被視為是對永恆回歸學說的期待，就像新時代的神祕主義，一種作為後現代主義的精神力量或是作為重新關注自身肉體的源泉。

For most French/Francophones, the great Far Eastern doctrines, such as Taoism, are challenging to grasp rigorously. Most French-language authors who have written on the subject have generally confined themselves to comparing the Taoist doctrine with preexisting elements of culture in French or European culture. Since the Enlightenment, France has often tended to label the northeast area of Asia as “Confucian”. This is probably a bit of a simplification. Taoism is generally less known and less often mentioned than Confucianism or Buddhism. Taoism often appears as a mysterious and challenging culture to grasp. It therefore seems interesting to study the reception of Taoism in France and the way in which French scholars (writers, poets, travelers, philosophers, ethnologists, sinologists, etc.) have received and interpreted this doctrine (religious and philosophical). This article necessarily implies an intercultural reflection based on the study of the diverse and changing representations that have arisen in the recent history of writings on Taoism in France and Europe. This is how certain receptions showed real recreations of Taoism: a Taoism sometimes irrational or anti-enlightenment doctrine, sometimes religion sister of the Christian religion, sometimes considered immoral or advocating passivity, or even praised for its anti-materialism or its pantheistic anti-consumerism. Taoism was also seen as an anticipation of the doctrines of the eternal return, a new-age mysticism, a resource for postmodernism, or a source of renewed attention to the body.