向秀本體思想商榷

魏晉玄學本體論的哲學發展脈絡，從王弼、裴頠到郭象，完成了從無到有的轉化。然而向秀《莊子注》作為郭象注的前身，其對本體有無思想之看法究竟如何，頗令學者感到疑惑。張湛《列子注》載有向秀一段文字云：「明乎不生不化者，然後能為生化之本也。」學者多據之以為向秀尚殘存有王弼「貴無」的影子。此文則針對此段文字句式結構及其他尚存之注解，分析此段注文可能之意涵，認為向秀關於自然、自生的看法應與郭象相同，若以「不生不化者」為宇宙生成之本體，實與向秀本身說法存有衝突，從而認為所謂「明夫不生不化者」乃指主體藉由工夫直達本質的境界，不可執之以為道體之無的宇宙生成論之觀念，故而得出向秀在否定無作為宇宙本體的思想上，應與郭象有一致的看法。

關鍵字

向秀；有無；自生；本體；莊子注

並列摘要

The concept of noumenon in the Wei Jin period, as developed from Wang Bi, Pei Wei, and finally to Guo Xiang, has completed the thorough transformation from ”Wu” to ”You.” Xiang Xiu's ”Zhuang Zi Zhu” is the precursor to Guo Xiang's ”Zhuang Zi Zhu.” What is Xiang Xiu's viewpoint on the concept of noumenon? Opinions vary in different periods. Zhang Zhan's ”Lie Zi Zhu” has a few sentences regarding Xiang Xiu, ”It is possible to achieve the nature of generation and transformation only when people understand the principle of no generation, no transformation.” Due to these sentences, most scholars think that Xiang Xiu still retains Wang Bi's ”Gui Wu” thinking. The paper employs other remaining annotations of Xiang Xiu to analyze the possible meaning of ”No generation, no transformation”, and argues that Xiang Xiu's viewpoint regarding nature and self-growing should be similar to that of Guo Xiang. If we take ”no generation, no transformation” as the philosophy of noumenon, it will be in contradiction with Xiang Xiu's own saying. Hence the saying ”It is possible to achieve the nature of generation and transformation only when people understood the principle of no generation, no transformation” should mean the understanding process of epistemology to external matter, and should not be regarded as the transition of noumenon. Therefore, Xiang Xiu should have the same viewpoint as Guo Xiang regarding the thinking of ”Without Nothing.”