論阮籍之莊學為「文人老莊」的詮釋觀點

牟宗三先生認為阮籍既是以文人浪漫之心靈來契接《莊子》之玄妙道境，並且也是藉《莊子》以裝點文飾其浪漫狂放之行止，因此乃將阮籍莊學定位為「文人之老莊」。然而，後起的詮釋者如戴璉璋先生則認為阮籍對於《莊子》的吸收，於核心概念（如「自然」）的理解上，雖能有貼切的掌握，但是由於阮籍靜虛工夫之論述較為簡略，因此未能有玄智觀照，而仍屬以文人浪漫來契接莊學的層次。對此，本文認為阮籍之莊學，就「逍遙」言，是屬仙家式的長生遨遊之逍遙，與莊子無待式的精神逍遙明顯有別。而就一氣渾淪之「自然」言，則是屬平面層次之知慮調整、視野轉換，是意圖藉著萬物同屬一氣輪轉而無別的觀點，來破除死生、小大等相對分別式的一體無別，此與《莊子》透過靜守之工夫，上契究竟真實、朝徹見獨之境，從而俯瞰世間之分別對立式的立體超越明顯有別。而就工夫論而言，阮籍某些看似與《莊子》虛靜工夫相近的文字敘述，雖可說是屬精神層面的工夫，但要注意的是，一方面其超越上達的內容並不明顯；另方面，有些內容（如〈清思賦〉之「清思」）則是屬於精神之想像感通，與超越之心體這類的概念截然不同。至於將阮籍定位為浪漫放達之文人，很可能也將忽略了阮籍面對險峻亂世中，出入於儒家、道家、隱者與仙家之中，尋求心靈安頓的迷茫徬徨與糾結掙扎的奮鬥歷程。

關鍵字

阮籍；達莊；自然；大人先生；牟宗三

並列摘要

Mou Zungsan 牟宗三believes that Ruan Ji is not only to the literary romantic soul to meet zhuangzi thought, but also by ＂Zhuangzi＂ to decorate its romantic wild behavior, so it is Ruan Ji's Zhuangzi thought as ＂the literary romantic Zhuangzi.＂ However, the later interpreters such as Dai lian zhang believe that Ruan Ji's absorption of Zhuangzi, in the understanding of the core concept (such as ＂Ziren＂), although it can be apt grasp, but because Ruan Ji's practical work is more brief, so there is no mysterious view, And still belongs to the literary romance to meet the level of Zhuangzi thought. In this regard, this paper holds that Ruan Ji's zhuang zi thought, in the ＂xiao yao＂逍遙point of view, is a fairy faith-style immortal, free-spirited xiao yao, and Zhuangzi transcendental spirit is obviously different. As for the ＂ i qihun lun ＂一氣渾淪statement, it is a transformation of horizons at a flat level. It is intended to break the relatively separate i qihun lun of death and life, small and large by the viewpoint that all things belong to the same change. The work of ＂ jing shou＂靜守is actually true, so the three-dimensional transcendental I qihun lun overlooking the world is obviously different. As far as Gongfu theory is concerned, some of the written narratives by Ruan Ji that seem similar to Zhuangzi's practical work can be said to be spiritual, but it should be noted that, on the one hand, its mysterious transcendence is not obvious; On the other hand, some contents (such as ＂qingsi＂ in ＂qingsifu＂) belong to the imagination, which is completely different from concepts such as the mysterious experience of transcendence. As for saying that Ruan Ji is a romantic and liberal literati, it is likely that he will also ignore Ruan Ji's face of a mad society. He went to Confucianism, Taoism, Hermits, and Immortals to seek the spiritual confusion and struggle for spiritual settlement course.