《淮南鴻烈》中「無為」概念之探討

Research the concept of wu wei in Huai Nan Zi

陳怡君(Yi-chun chan)

指導教授 ： 陳鼓應

國立臺灣大學/文學院/哲學研究所/碩士(2004年)

https://doi.org/10.6342/NTU.2004.00987

摘要

摘要

《淮南子》無為思想源自於《老子》，在《老子》中所謂的「無為」乃是指不干擾、順其自然、不妄為，同時「無為」並不代表統治者什麼都不做，而是指要統治者進行一種無為的修養功夫，此謂「『為』無為」，統治者其以自身修養為教，讓人民學習效法這種不爭，好靜的行為，因此對百姓、萬有而言，他輔導萬有的生長，而不對萬有進行人為性的干預，因此，社會、政治便自然而然的和諧運作，統治者也獲得了而最大、最佳的統治效果，此乃所謂的「無為而無不為」。在《老子》之後，稷下道家以及韓非子發展補足了「無為」的實際運用，稷下道家提出「心之在體，君之在位也；九竅之有職，官之分也」、「毋代馬走、毋代鳥飛」這種君臣分職的思想觀點，便是要君主無為，而臣下有為。此主上無為，而臣下有為的「無為分職」思想，到了韓非有了最大的發展，韓非透過法的整全性、術的靈活性、勢的威嚇性而建立起自身不可侵犯權威，以便於能有效的掌控臣民分職與分工的功效性。
韓非之後，漢初繼續「無為」思想探討的主要是《淮南子》，考《淮南子》一書中，首先發現「無為」具有「道」的形上意涵，形上意涵的「無為」指的乃是道之宗、道之體，而「道之體」也就是「道體」，意指道的全部之總體或是「道」全體當中的一部分﹔其次，「無為」是一種修養身心的原則，依據《淮南子》分析為形神關係、治心、養身此三部份，即是讓感官感覺回歸到自身內在之中，精神遨遊於天地之間。再次，「無為」之意涵更為積極，是一種君人南面之術，表現在治國經世的原則方面區分為：以簡御繁、各守其職、因循為用、援禮法入道此四個項目：這乃是將「無為」轉化為一種管理之「治術」，於《淮南子》可見以「無為」來治國，意義同於以無治為治，並非要自己事必躬親而是要言其「莫從己出」，用「無為」之心境來有所作為，使智者、勇者、仁者皆安其所合宜，虛其心志保持清靜，減少嗜欲之患，因循人文之理待時而動乃治，此為行於所當行，止於所當止之「無為」而治。
我們可以說，「無為」二字的使用雖然始於消極意義，但在春秋末，老子的《道德經》中別開生面轉變為正向積極之意涵，之後戰國時期，黃老道家學者將「無為」二字延續老子積極面向開始實踐運用在治身與治國，到了漢朝，高祖身邊重要大臣諸如陳平、陸賈、張良、曹生等大都歸本於黃老道家之思想提供「無為而治」作為經國管理的方法，即至文、景帝時期第一次將道家思想落實於政治層面，實行黃老道術無為而治，劉安乃高祖孫作《淮南內》與《淮南外》，內篇說明保全身體性命之道理是為治身，將此治身之方法推廣於治國此即為外篇，此淮南外篇又稱為《淮南鴻烈》，是將道家之「無為思想」運用於君主內以治身外以治國，總結先秦黃老道家對修身、齊家、治國、平天下所提供之道術，是為黃老道家思想之集大成。

關鍵字

援禮法入道 ； 各守其職 ； 無為而無不為 ； 因循為用 ； 為無為 ； 養身 ； 形神關係 ； 治心 ； 以簡御繁 ； 無為

並列摘要

Abstract
The concept of wu wei in Huai Nan Zi originated from Lao Zi. In Lao Zi, the concept of wu wei was “nonintervention in the natural course of things, without delusive actions.” Yet wu wei does not mean that the monarch does not do anything, but rather that he must cultivate an attitude of wu wei. This is “’doing’ non-doing.” The monarch must set his own cultivation as an example to the people so that they will learn and emulate his non-aggressive and calm demeanor; therefore, he leads and directs the growth of his people and all beings without intervention. Thus, society and government will function in harmony; the monarch will also attain the greatest benefit in his rule. This is “when nothing is done, nothing is left undone.”
After the time of Lao Zi, the Ji Xia school of Taoism and Han Fei Zi further promoted the practical aspect of wu wei. Ji Xia stated, “As the mind functions as the essence, so does the monarch as the leading position; as each of the nine apertures has its own duty, so are all officials distinguished by their functions.” “Do not walk for the horse; do not fly for the bird.” This concept of dividing duties between the monarch and his subjects means that the monarch takes no action, but his subjects do—this is the idea of “dividing duties by wu wei.” During the time of Han Fei, this was most widely developed. Han Fei, through the perfection of his method, the liveliness of his skills, and the awe of his power, established an inviolable power and was able to successfully control the efficiency of dividing positions and duties among his subjects and people.
After Han Fei, the early Han Dynasty continued using the concept of wu wei, mainly according to the Huai Nan Zi, which first ascribed wu wei to the metaphysical significance of Taoprinciple and essence of Taoism which points at the whole or partial essence of “Tao.” Furthermore, wu wei is the standard for the cultivation of body and mind. According to Huai Nan Ze, it consists of relation of form to spirit, regulating the mind, and nurturing the body; letting the senses turn inward and the spirit roam between heaven and earth. Also, the meaning of wu wei is active; it is the skill and practice of the noble one, reflecting the principle of ruling the country. “From the simple to the complex, each keeping in their own positions, to do anything was observed custom, practices or personality without change, and to quote rites and law from Tao,” this is to transform wu wei into a “skill of governing.” In the Huai Nan Ze we can see that using wu wei to rule the country has the same meaning as “not ruling is ruling.” It does not need the ruler to do anything by myself. Abiding in the mental state of we wei in all actions enables the wise, the brave, and the noble to be content and at peace; with the mind empty, maintaining clarity and stillness, governing according to the principle of human culture, “to act when acting, cease when ceasing.” This is to rule by wu wei.
We can say that although wu wei has a passive meaning in origin, during the end of the Chun Qiu period, the Tao De Jing of Lao Ze gives it a more ‘active’ meaning. Then, in the Zhan Gua era, the Taoist, Huang Lao used wu wei to actively put into practice the governing of the body and the country. During the Han Dynasty, Gao Zu’s many important prime ministers such as Chen Pin, Lu Jia, , Cao Sheng, and Zhang Lian also followed Hungs’s concept of “ruling by wu wei” as the method of governing the country. Then Zhe Wen, Jin Di, first used the Taoist view in government politics, and put into practice Huang’s method of “ruling by wu wei”. Lin An and Gao Zu Sun wrote Internal Huai Nan and External Huai Nan. The former defined the principle of governing the body by nurturing body and life; the latter used this method to further govern the country. The External Huai Nan was also known as Huai Nan Hong Lie. This used the Taoist ‘concept of wu wei’ to govern the body within and country without. Huang’s methods of cultivating the body, establishing the home, governing the country and establishing peace in the world is the culmination of the Huang and Taoist ideas.

並列關鍵字

to quote rites and law from Tao（援禮法入道） ； when nothing is done nothing is left undone（無為而無不為） ； wu wei（無為） ； nurturing the body（養身） ； the consists of relation of form body to spirit（形神關係） ； regulating the mind（治心） ； from the simple to the complex（以簡御繁） ； each keeping in their own positions（各守其職） ； doing non-doing（為無為） ； to do anything was observed custom, practices or personality without change（因循為用）

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