明清之際王船山《莊》學詮釋與定位論析－以儒家生死觀為核心開展

明清之際，莊學興盛，當時士人們普遍的遺民心理，使得他們一方面將心靈寄託於莊子義理之上，另一方面又對傳統注莊將莊子與老子視為道家或道教產生質疑。身為明遺民且堅守儒家義理的王船山，對於晚明「三教合一」思潮下之種種儒釋道互釋之說，船山深有警惕，並加以批判。然在其著作《莊子通》、《莊子解》中，船山對於莊子義理則加以肯定而主張可與儒家義理有所會通。船山認為莊子義理能補足程朱理學對於生死議題不足之處，並重構儒家生死觀中生生不息之義，正面肯定人在性日生日程的動態過程中，立命相天，體現自我生命的意義與價值。

關鍵字

王船山；莊子；渾天；氣；儒莊會通

並列摘要

At the time of the Ming and Qing Dynasties, Zhuang Xue flourished, when the common psychology of the survivors of the people, so that on the one hand, they placed their hearts on Zhuangzi's righteousness, on the other hand, the traditional note zhuangzi and Laozi as Taoists or Taoists have questioned. As a Ming people and adhere to Confucianism, Wang Chuanshan, for the late Ming ＂three religions in one＂ under the tide of thought of all kinds of Confucian interpretation of each other, ship mountain deeply vigilant, and criticized. However, in his works Zhuang Zitong and ZhuangZi Solution, Chuanshan affirmed Zhuang Zi's righteousness and advocated that it could be connected with Confucian righteousness. Chuanshan believes that Zhuang Ziyi can make up for the shortcomings of Cheng Zhu Lixuan on the issue of life and death, and reconstruct the Confucian concept of life and death in the endless meaning, positive affirmation of human life in the dynamic process of the daily schedule, life, reflecting the meaning and value of self-life.