莊子的「自然與自由」：性命與歷史的分析

Abstract

本研究的討論主要基於「自然／自由」的框架，是一次以「自然／自由」框架分析莊子整個思想系統的嘗試，而分析主要集中在《莊子》中性命和歷史的討論上。以「自然／自由」為框架的分析主要意義在於檢驗一種主體的觀念。而本研究的目的即是通過以「自然／自由」為框架的分析探索莊子的主體觀念，而這也是通過《莊子》來批判地重構自然與自由的關係的嘗試。本文除「緒論」（第一章）和「結論」（第五章）之外共有三章，分別對應於「莊子的『自然與自由』」之討論的三個主要問題：自然、自由、自然與自由的交涉。在歷史層面，自然與自由顯示為「歷史／原初」的劃分，其中「歷史」即是「歷史世界」，其定義是「在造化中運行的大塊」，是時間之流下的宇宙萬物。而「歷史世界」又有「往反」，即分裂與合一，那繫於「原初」，「原初」為「歷史世界」的「往反」提供動力。而在較為微觀的層面，自然與自由顯示為「人／物」的劃分，主要關聯於「回應物」或人與物相處的問題。關於〈天下〉篇中的歷史世界描述，本文以「自然不朽性」概述歷史世界之持存性，《莊子》中「大塊」的形象代表了其中的「自然不朽性」，「大塊」面對「時間」而不朽。而在「大塊」的法則之下，人類擺脫了極端的「有死」。另外本文認為「物」即是人的「不得已」本身，而人面對「不得已」顯現出三種基本態度，分別為「對抗」、「依靠」、「對抗又依靠」。本文以《左傳》、《史記》兩種最典型的不朽觀顯示前兩種態度，而《莊子》的模式是「對抗而依靠於物」的態度，貼近大塊的法則，而獲得某種意義上的不朽。本文分析歷史概念運用耶律亞德「渾沌／宇宙」與「神聖／世俗」時間的概念。而有「神話時代」與「人文時代」的劃分，二者對應於耶律亞德聖、俗兩種時間。而在《莊子》中蘊藏著神話與人文之間的批判，而其立場處在「渾沌」，即無關於「開闢」，而「原初」藏在「渾沌」之中，但又開啟了歷史的轉化。而在更一般的視角要考慮的是「物化」，在此「物化」所揭示的是「交涉」的無可避免性，或言「複數性」的根本性，「物化」啟示「差異為同一奠基」的論證。至此展露了多元的「道」的圖景。

The discussion of this study is mainly based on the framework of “natural / freedom”. It is a try to analyze Zhuangzi's entire ideological system based on the “nature / freedom” framework. The analysis is mainly concentrated in the discussion of life and history in Zhuangzi. The main significance of the analysis of “nature / freedom” as the framework is to test the concept of a subject. The purpose of this study is to explore Zhuangzi's main concept with “nature / freedom” as a framework, and this is also an attempt to reconstruct the relationship between nature and freedom through Zhuangzi. There are three chapters in addition to the “Introduction” (Chapter 1) and “Conclusion” (Chapter 5), which correspond to the three main problems of the discussion of “Zhuangzi's Nature and Freedom ”: nature, freedom, nature Negotiation with freedom. At the historical level, natural and freedom shows the division of “history / original”. Among them, “history” is the “historical world”. Its definition is “the earth running in the creation”, which is the universe of time. The “historical world” also has “back”, that is, division and unity, that is the motivation for “back” for “early”, “the original early”. In a more micro level, the division of nature and freedom is mainly related to the problem of “response” or the problem of people with people.Regarding the description of the historical world in the World chapter of Zhuangzi, this article is based on the storage of the historical world with “Natural Immortality”. Facing “time” and immortal. Under the “the earth” law, humans have got rid of the extreme “death”. In addition, this article believes that “things” is the “no last resort” of people, and people face three basic attitudes in the face of “having to”, namely “confrontation”, “reliance”, “confrontation and dependence”. In this article, the first two attitudes are displayed in the two most typical immortal views of Zuo Zhuan and Historical Records, and the model of Zhuangzi is the attitude of “confrontation and relying on things”, which is close to the law of large blocks. Immortal in the sense.This article analyzes the concepts of historical concepts using the concepts of Mircea Eliade's “Chaos / Universe” and “Sacred / World” time. There are divisions of the “Myth Age” and “Humanities Age”, which corresponds to two types of time and vulgarity. In Zhuangzi, there is a criticism between myths and humanities, and its position is in “chaos”, that is, there is no “development”, and “original” is hidden in “chaos”, but it has opened up again. The transformation of history. In a more general perspective, it is necessary to consider “materialization”. What “materialization” here isthe inevitable “negotiation”, or the fundamental nature of “plurality”. The argumentation of the foundation. At this point, the diverse “Tao” picture is revealed.