進入當代後,中國思想研究出現「如何詮釋經典才是最好的方式」這樣一個問題。謝大寧多年關注這個問題,初步提出一套重新詮釋經典的方法-「德的象徵」。他認為「德」的體驗是中國文化的核心,「德」的原始意義,乃指「天命」。「德-禮樂」的結構蘊涵宗教性與倫理性兩層意義,啟發了孔子對周文傳統做出新的詮釋。對中國經典的詮釋必須回應「德」的體驗才能夠回應實踐的需求。本文從莊子「德」字的兩重意義:一、「德」與天相關涉;二、「德」是隨著修養變化的,說明莊子思想雖不直言倫理、道德意識的天命觀,但莊子對德的理解和孔子一樣承認上天予「德」,且修行亦以此「德」為基礎,進而主張「德的象徵」詮釋方法亦可用來詮釋莊子文獻。
In modern times, interpretation of Chinese classics encounters the issue: "the best interpretation of classics". Ta-Ning Hsieh has concerned about this issue for years and initially proposed the method to re-interpret classics: "symbol of virtue". He stated that "virtue" experience is the core of Chinese culture. Original meaning of "virtue" means "destiny". Structure of "virtue: rites and music" implies religious and ethical meanings and results in Confucius' new interpretation of Zhou tradition. Interpretation of Chinese classics must respond to "virtue" experience in order to meet the demand of practice. By two meanings of "virtue" of Zhuang Zhou: 1) "virtue" is associated with heaven; 2) "virtue" changes with self-cultivation, this study argues that although Zhuang Zhou thoughts do not include view of fate with ethics and morality, Zhuang Zhou, as Confucius, recognizes heavenly "virtue" and self-cultivation is based on the said "virtue". Hence, it suggests that interpretation of "symbol of virtue" can explain literatures of Zhuang Zhou school.