摘要
心性論一直是中國哲學史非常重要的論題，在本論文之前的研究當中，學者側重宋明理學家的心性論之研究，而且儒家的心性論之研究比較多，佛學（尤其是天台宗）的心性論也不少，道家的心性論研究則比較少。事實上，郭象作為新道家的代表人物之一，其心性論有其特殊及可觀之處，郭象處在哲學史上的關鍵位置，上承先秦、兩漢，下接南北朝、隋唐、宋明，郭象的心性論之研究就其哲學思想的背景而言，勢必追溯至先秦，而在先秦諸子裡面，影響郭象最深的是儒家和道家，尤其是孔子、孟子、老子、莊子四者為最。 郭象的心性論中的「性」是具有個殊性的，換言之，每個人的性都不同，而「心」的作用在哪裡呢？郭象認為人心應該各安其性，不應追求超過本性潛能的事物。作為精神主體的心，郭象認為應該要能做到「應物無對，與物冥合」的最高境界，能達此境界的就是聖人、神人、至人。郭象的哲學思想融合儒、道兩家，認為人為並不違反自然，身形入世並不違反內心出世，所以可以身居廟堂之上，而心無異於山林之中。 郭象的重要方法是「無心」，透過無心的工夫來應對萬物、順應萬物，才能夠解消主體與客體之間的對立，使主客融為一體，達到應物無對、與物冥合的境界。而統治者也應該要「無心」，才能使天下大治，人民才能自然地生活、發展。 在學習理論上，郭象注重學習的重要性，而人必須依據天賦的潛能去學習，否則就會徒勞無央A簡言之，郭象強調適性學習的重要。至於至高無上的「道」則是不可學的，只能自然而然地領悟之。 在治理國家方面，郭象主張對百姓要寬厚，才能使百姓自在而使天下大治。在用人方面，則是採取百官分工，各司其職，君主則依據各人的才能適才適任，讓整個國家能完善地運作。
並列摘要
Abstract Mind-nature theory has been an important theme in the history of Chinese philosophy. Before this dissertation, studies about mind-nature theory had mainly placed on Sung-Ming Neo-Confucianism, Confucianism, Buddhism (especially on Tien-Tai's), more than discussion about Mind-nature theory of Taoism. In fact, Kuo Hsiang, one of representative figures in Taoism, his Mind-nature theory is also pretty special and significant. Kuo Hsiang places on a key place in the history of Chinese philosophy－－between the Pre-Ch'in period, Han dynasty, and South-north dynasties , Sui-T'ang dynasties, Sung-Ming－－therefore, if we want to inquire the background of his philosophical thinking, we have to retroactively seek for Confucianism and Taoism, especially Confucianism, Mencius, Lao Tsu, Chuang Tzu, who had affected Kuo Hsiang deeply. “Nature” of Kuo Hsiang’s Mind-nature theory is individual, that is to say, Nature is different for each other. On the other hand, how about the function of “mind”? For Kuo Hsiang, everyone has to satisfy of his own nature, and he should not pursue for something beyond potentiality of his own nature. Mind, as a spiritual subject, should attend to the highest cumstance－－corresponding of things, without opposing relationship－－therefore becomes divine and perfect. Kuo Hsiang’s philosophy joints Confucianism and Taoism, he considers that man do not oppose to nature, and acting in the world do not contract to the mind out of the world. Therefore, we can participate in the governmental affaires,simultaneously our mind is no more different from habiting in the nature. In Kuo Hsiang’s thought, the most important method is “No-mind”. Through efforts upon “No-mind”, we can conceal the opposite between subject and object, joint them together, and attend correspondence. Political rulers should also adopt “No Mind” for people’s nature life. About theory of learning, Kuo Hsiang concerns the importance of learning. Man should obey his own nature for learning, otherwise he will fail. However, “Tao”, the highest idea, is not learnable. We can only understand it naturally. About government of state, Kuo Hsiang claims that the rulers should be generous for his people, making the people feel easy and stable. Besides, rulers must make everyone doing in his own given abilities to improve the whole country working better. Keywords: Kuo Hsiang; Mind-nature theory; Taoism in Wei and Jin Dynasties; Neo-Taoism; Chuang Tzu Zhu.