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  • 學位論文

莊子論超越生命困境

Zhuangzi Discussed How to Transcend the Life Plight

指導教授 : 杜保瑞

摘要


本論文旨在論證莊子之超越生命困境之道。為了論證的需要,以及更清楚說明莊子之超越生命困境之道,本文首先援引了馮友蘭先生以及劉笑敢先生二人的看法。 他們二人對於莊子超越生命困境之道的看法上有一致性,只是馮友蘭先生僅突出自由與必然的矛盾,而劉笑敢先生則更清楚地指出莊子哲學具有理想世界與現實世界對立的矛盾。 本文的論證過程為首先凸顯馮劉二人之論述的特點和不足之處,再藉由解消理想世界與現實世界對立的矛盾來證明莊子的超越生命困境之道。 筆者認為馮友蘭先生和劉笑敢先生,之所以會認為莊子哲學存在有自由與必然的矛盾,甚至是理想世界與現實世界對立的矛盾原因是由於將莊子哲學中「勝物而不傷」的態度,與「安之若命」的態度過度普遍化的結果。 若將「勝物而不傷」的態度,與「安之若命」的態度分開來談,對於莊子哲學而言皆是正確的,但若要僅以某一面向來全面解釋莊子哲學則是錯誤的,馮友蘭先生和劉笑敢先生分別以「勝物而不傷」的態度,與「安之若命」的態度來全面解釋莊子哲學,故而造成莊子哲學似有矛盾對立產生,但事實上這是馮友蘭先生和劉笑敢先生將某一面向過度普遍化而造成的,所以「勝物而不傷」的態度,與「安之若命」的態度雖然表面上看起來有對立和矛盾,但是是假的對立。 本文進一步探究馮劉兩位先生將假對立理解成真對立的原因,是在於忽略「以明」與「真知」,至人之所以能超越生命困境是因為至人把握了真知的緣故,莊子說:「知其不可奈何而安之若命」的「知」是就真知而言,至人因為體悟了道,把握了最高的智慧真知,所以遇到無可奈何的事就把他當作是命,以不在意的態度面對,如此一來困境將不再是困境,而只是出現了一個人力無法改變的境況而已,又有何妨呢?這是「勝物不傷」的意涵,也是「安之若命」的意涵,因此事實上這兩種態度皆是對於至人的形容,而「真知」的把握即是莊子超越生命困境之道。 「真知」不是一般由感官獲得的知識,而是心對道最高智慧的體悟。在莊子筆下,一個超越生命困境的至人,之所以能超越生命困境,不在於他改變了外在環境,而在於他改變了自己,進而改變自己對外在世界的觀看方式,使外在環境在至人眼中,呈現一個截然不同的風貌,因此至人之所以能超越生命困境,關鍵還是在於他處世態度的不同,「真知」之所以能成為超越生命困境之道,是因為「真知」的獲得與否正是改變處世態度的關鍵。 「勝物不傷」與「安之若命」都不足以全面解釋至人的處世態度,唯有「乘物以遊心」才是最佳的詮釋,至人雖以心逍遙,但始終還是在現實環境中展現逍遙或遊的態度,因此本文以「勝物不傷」與「安之若命」作為鋪陳,而以「乘物以遊心」作為至人超越生命困境之道的展現。

關鍵字

莊子 生命 勝物 安命 真知 遊心

並列摘要


This thesis aims to discuss Zhuangzi’s method of transcending the predicaments in life. I will first quote the opinions of both Mr. Feng Yo Lan and Mr. Liu Xiao Gang for my following argument. The interpretations of the two remarkable scholars have a lot in common, despite something different: Mr. Feng puts his eyes on the contradiction between freedom and necessity in Zhuangzi’s thought, while Mr. Liu pays more attention to argue that Zhuangzi make an incompatibility between ideal and reality. This thesis, then, may be roughly divided into two parts. First, I will point out the main ideas and even difficulties of the two scholars’ studies. Second, based on the former task, I will demonstrate what Zhuangzi’s method of transcending the predicaments in life is through the elimination of fission between ideal and reality. In short, the two scholars’ excessive generalizations of both “handle things without any damage of self” and “to be content with anything as with fate” cause the conflicts between freedom and necessity and between ideal and reality in Zhuangzi’s philosophy. It is right to make a distinction between “handle things without any damage of self” and “to be content with anything as with fate” as the two scholars do, but it must be a biased way to interpret Zhuangzi by either, through which Feng and Liu——Feng through the former and Liu the latter——claim that there is a contradiction in Zhuangzi’s thought. It is a result of excessive generalization as mentioned above and then it is a pseudo contradiction, however. Furthermore, this thesis believes that the pseudo contradiction Feng and Liu have made is caused by their neglect of “clarity” and “true knowledge”. A true man recognizes Dao and then holds the highest wisdom, so he regards the situations that he is inability to meet as his fate. He faces every predicament with unconcerned attitude, what he faces, then, is just a general situation everyone cannot improve. He feels no helplessness in this case. Such a “true knowledge” denotes not only “handle things without any damage of self” but also “to be content with anything as with fate”, so the hold of “true knowledge” is essentially the method of transcending the predicaments in life Zhuangzi claims. True knowledge is not that organoleptic, but an understanding of Dao. For Zhuangzi, the change of viewing this world, not the transformation of particular circumstances, makes the true man be capable of transcending the predicaments in life. The understanding of Dao is what causes the true knowledge to cultivate a true man. Although the substance of Xiaoyao in true man is heart-mind, his Xiaoyao should be embodied in the reality through various behavior patterns. Rather than the separation between “handle things without any damage of self” and “to be content with anything as with fate”, the sentence that “just go along with things and let your mind move freely” is therefore a correct standpoint to interpret true man’s human life.

並列關鍵字

Zhuangzi life true knowledge mind Xiaoyao

參考文獻


方東美,《中國人生哲學》,台北:黎明文化事業股份有限公司,1993年。
王叔岷,〈論莊子之齊物觀〉,《中國文哲研究集刊》第二期,台北:1992年3月。沈清松,〈莊子的道論-對當代形上困惑的一個解答〉,《國立政治大學哲學學報》第一期,台北:1994年5月。
王博,《莊子哲學》,北京:北京大學出版社,2004年。
吳汝鈞,《老莊哲學的現代析論》,台北:文津出版社,1998年。
杜保瑞,《莊周夢蝶》,臺北市:五南,2007年。

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