莊子對生活世界的現象學描述

胡塞爾和莊子所面對的都是這個生活世界，他們的作爲，和他們的目標，都在描述這個大家所共同面對、生動而複雜的生活世界。莊子的基礎理論是氣化學說，宇宙由一氣所構成，個別的萬物只是其中外在形體的變化。相較於西方哲學，氣是活動的，它是材料因（氣），同時也是形式因（個別萬物），又是動力因（化），只是沒有目的因，自然而然故，氣化沒有既定目標故。在描述現象世界時，莊子採取宏觀視野、長程觀察、流動而多元的觀點（如鵬鳥自上視下）來進行，把無意識活動意識化，又把意識活動無意識化，泯除人物、動物、自然事物的畛域，齊一萬物，而非刻意畛之；達到等視生死、苦樂、小大、是非、美醜的哲學目標。物我一體是莊子的根本預設，雖說對實證者而言是當下呈現、萬象如如。但是透過語言表達這道手續，我們無法從文字中明確區分形上與經驗世界，也無法簡別莊子悟或未悟；只是發現他對現象的描述有很多奇特突兀之處，難以常情揣摩。莊子文章大量運用客觀化的技巧，描述現象時不慍不火、似乎與自己全然無關。而經過簡單勾勒，卻能掌握事務本質，使事物形象生動地活躍在讀者眼前。在描述心理現象時，透過人物的動作、表情和神態，能達到藉實顯虛，真切地傳達人物內心世界的藝術效果。複合疊詞、某某然等摩狀辭，充斥全書、隨在都是。這些摩狀詞看似玄虛，卻有他們不可忽視的功能；難以註解分析，可以說是它們的共同特色。或許只能說是只能意會、難以言傳吧！胡塞爾的困結，在難以落實先驗還原；這是實踐的問題，不是認知的問題。莊子的困結，在語言表達的有限性。語言是笨拙的，言不盡意；而且，語言表達與文化背景密切相關，習慣用什麼觀點看問題，就會受什麼觀點限制。世上不存在什麼「中性觀察」。就算胡塞爾做到先驗還原，他也同樣要和莊子一樣，面對語言表達的挑戰。因此，無預設的科學，基本上是無法建立的，過得了實踐關，也過不了語言關。不同民族有不同的科學系統，而且彼此不可共競、難言進步，就是一個實例。科學尚且如此，遑論哲學？西方學者恐怕很難接受氣化理論，材料因、形式因、動力因糾纏在一起，一種沒有目的因的四因說；這就是文化背景的問題。言說必有言說相、系統相，這是無可奈何的事情。那些主張宗教會通、哲學會通的人，必須面對這個事實。本文性質涉及哲學與文學，或者說，介於文學與哲學之問。就哲學而言，許多相關理論都沒有深入爬梳、意有未足。就文學而言，又未免太具創發性了，怎麼莊子也跟胡塞爾的現象學搭上關係？我只是平心而論、盡力而爲，並非刻意矯造；文章既成，功過得失、知我罪我，也只能靜待讀者去玩味品評了。

關鍵字

生活世界；氣化學說；材料因；宏觀視野；無意識化；基本預設；當下呈現；客觀化；摩狀詞；先驗還原；言不盡意；中性觀察；不可共競；文化背景；系統相；現象學描述

並列摘要

All that Hussel and Zhuangzi faced was this living world. Their actions and their goals, was to describe this living and complicated world that everyone else faces. Zhuangzi's basic theory is the philosophy of the transformation of Qi. The universe is created from Qi and all other things are just transformation of that single form. Unlike western philosophy Qi is alive. It is the cause of materials, at the same time, it is also the cause of forms (of the myriad things), it is also the cause of movement (transformation). However, this cause doesn't have a purpose. It happens naturally. The transformation of Qi does not have a definite motive. When describing world phenomena, Zhuangzi used the approach of taking a holistic view, far sighted observation and an opinion that is flowing yet covers all perspectives (like the peng bird looking down from above). He transforms unintended consciousness into intended consciousness, and transforms intended consciousness into unintended consciousness. He removes the boundaries of humans, animals and natural things, unites all things and does not have to meticulously separate them. Thus achieving the philosophical goals of viewing at life and death, suffering and bliss, the small and the big, truth and false, beauty and ugliness. All things are one with the self, this is the basis of Zhuangzi's explanations. Although to an empirical person, things are as they appear and all forms are just the way they are. However, by using language to express this process, we will not be able to give a clear cut definition of the experiential world through the use of words. We will also not be able to differentiate Zhnangzi's understanding or lack of understanding of the matter. All we know is that his description of phenomena has many strange and peculiar areas that is difficult to figure out with normal feelings. A majority of Zhuangzi's essays employs the technique of taking an objective view. When describing phenomena, he does not feel indignant nor fired up, as if it has absolutely nothing to do with it. Yet through giving a simple outline, he is able to grasp the essence of the matter, allowing the form of the matter in discussion to come alive in front of the reader's eyes. When describing psychological matters, through the use of human movement, expression and mood, he is able to arrive at throughly explaining excess and deficiency, and able to achieve the art of thoroughly presenting the world of a human's inner heart. Complex sentences, and various figurative speech fills the whole book, appearing everywhere. These figurative speech seems as if they are some esoteric language, yet they have functions that cannot be ignored. The difficulty to annotate and analyze them can be said to be their common specialty. Perhaps you can say that it is only to be understood, and not expressed by words. Husserl's difficulty lies in the being unable to establish a priori for the original state of things. This is the problem of putting it into practice and not the problem of acknowledging it. Zhuangzi's difficulty lies in the limits of the expressibility of language. Language is fixed, words can never reach the level of meaning. Furthermore, a language's expressions has close relationship with the cultural background that it is in. Whatever habitual opinions that are used to view a certain question, will provide the limitations of that opinion. There is no neutral view that exists in the world. Even if Husserl were to achieve his priori of the original state of things, he will similarly be like Zhuangzi, facing the challenge of expressing it with language. Thus the science that is intangible, can never be built upon. Even if they can pass the test of putting into practice, they will not be able to pass the test of language. Different ethnic groups have different scientific traditions. They cannot mutually compete and thus it is difficult to talk about progress. This is one example. If science is like this, what about philosophy? Western scholars will find it difficult to accept the theory of the transformation of Qi, with the cause of the material, the cause of form and the cause of movement being connected together. A saying of the Four Causations that has no motives or causes. This is the problem of the cultural background. Speeches will always have the form of speeches a form of system. This is an undeniable fact. Those who believe that religion will become clear, that philosophy will become clear, have to face with this fact. This article's content is concerned with philos ophy and literature, or perhaps somewhere between literature and philosophy. With regards to philosophy, many similar theories are unable to enter the core. It only has the gist of the meaning. With regards to literature, it is kind of like just using the tools to describe the nature. So why is Zhuangzi being compared with Husserl? I am just saying what I think, and doing my best. I am not trying to create an argument on purpose. With the completion of the article, the success or failure of this effort, will be by my fault or knowledge. I can only quietly wait for the reader to ponder and judge.

並列關鍵字

Living world ； Theory of transformation of Q ； Cause of materialization ； Holistic view ； Unintentional transformation ； Basic theory ； Appear ； Objective View ； Figurative Speech ； Priori of original state ； Words not Reaching Meaning ； Neutral observation ； Can't Mutually Compete ； Cultural Background ； System, Description of Phenomena

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莊子對生活世界的現象學描述

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