本文以《莊子》心性論作為研究主題。主要以心及性為主要觀念詞在《莊子》中的脈絡來展開討論,並檢討前人對於這個論題討論的檢討。關注問題主要包含以下兩種面向:一、性:談到性只有正面肯定義,是因在性的界定中是具有形而上根據的 。二、心:有正反兩個面向。 關於性的內涵討論又分為兩個面向。(一)形而上的面向:主要從「生」、「德」、「天」觀念詞展開討論。性為萬物皆有(或可稱具有普遍性),它在道生萬物的同時內在於萬物之中,內在於萬物中的質素稱之為「德」,此是由形上道體論及本性之源,故「德」有作為人應然的價值標準的意義;(二)形而下的面向:重視性本身即有之存在價值,各物類不失之自己天生的特質,即為最高價值展現,如此才能保存真實的人性。 關於心的內涵討論從正反面來討論。(一)反面:在《莊子》中對於心的認為具有動而難靜的特質;還有分別意識之「心」─未經修養過之心。這些的負面之心會嚴重阻礙往道的路途,且會導致「性」的喪失;(二)正面:《莊子》認為心具有「調適上遂」的潛力,經由修養工夫要做的是使心能靜,除去一切本不屬於靜的動而致「上與造物者同遊,而下與外死生無終始為友」的逍遙境界。 並兼討論心與性的關係。修養後的心才成為《莊子》思想中最高範疇,也即是可以趨向自然純樸性的境界,由此來看心與性本質雖然不同,性具有與道的本源連結,但心沒有,交涉處即在「心」的修治上,當「德」能積厚深養達到「遊心乎德之和」時,即是達到道的境界,也是《莊子》對現實的人類提供的一條生命價值所向的道路所在。
This paper tried to investigate Zhuangzi’s concepts of Xin-Xing.Before this dissertation, studies Xin-Xing theory had mainly placed on Confucianism, more than discussion about Xin-Xing theory of Taoism. The research have two great interests in Zuangzi’s concepts of Xin-Xing.When Zhuangzi talked about Xing,it was affirmation.Because it has one base of philosophy. Xin has two concepts of affirmation and negative.The research was discussed with theory of Xing which has one base of philosophy: keysords of birth(life),virtuses, sky.One base of physical:category of things respectd their being value and preserved their inborn trait.This is the highest value. The research was discussed with theory of Xin which has two concepts of affirmation and negative:(1)A concept of negative: Xing has a special characteristic of moves but dif-ficult static.it is not to go the way of Dao.(2)A concept of affirmation:Xing has upward potential .And it tried to attain Dao through gongfu. After training of Xing, it is the highest confines .