| 摘要: | 道家由於其超越於一般價值判斷的性格，向來被認為無法對客觀世界的秩序作出安排，故一般認識莊子哲學，主要從主觀境界上著眼，認為其作用只在「從價值上點化世間存有」的一面。但細審《莊子》內容，〈應帝王〉明白提及「功蓋天下、化貸萬物」的明王之治，且〈大宗師〉也盛言大道「神鬼神帝、生天生地」的造化作用；由此觀之，道的作用顯然並不止於主觀中的自適逍遙，而還具有安頓客觀世界的一面。 以此認識為基礎，本文旨在證成莊子實有一套「化世」的思想建構，並探討此一理論脈絡下的實現型態。研究的進行，首先考察莊子觀念中理想世界的衰亂根源，由此發現「心知」在其中扮演著關鍵的角色。心知的分別執著，道家向來深為警戒，它割裂世界的整體性，而被視為破壞自然和諧的根本原因；因此莊子的工夫實踐，完全在於對治心知。其次，由莊子將「對治心知」作為解決主客觀一切問題的處理方式，可以推論出其存有觀實為「主客合一」的型態。在此型態下，道的作用不只能令主觀中的萬物呈現和諧，並且還能使客觀實有的存在界回歸本然之序；這是由莊子實踐型態所必然導出的結論。最後，本文以莊子工夫論為對象，論證它在主客兩面世界所起的作用，並評估其彌合兩界之割裂的可能性。證明此可能性，我們也就確實建構了莊子「即內聖即外王」的應世理論，而為道家思想的客觀面向開展出一片新天地。 Because of Taoism transcend the general value judgment, it was always considered couldn’t make the arrangement for the objective world, and knew generally the Zhuang-zi philosophy, mainly focuses from the subjective vision, thought its function only in “changes magically in phenomenon by values”. But read the Zhuang-zi‘s content carefully, the seventh chapter clearly mention the “governing of the wise king”, the sixth chapter also speaks of the creation function of Tao. Therefore, the Tao plays not only the role and lies in the subjective joyfulness, moreover has also decided the objective existences. On the basis of this understanding, this article primary intention is to prove Zhuang-zi truly has a thought construction about “Improvement world”, and discusses its realization state. The research procedure first inspects the root of ideal world deterioration in the Zhuang-zi idea, from this discovered “Mind-knowing” is the key role in among. Distinction and persistence by Mind-knowing, Taoism always extremely against it, it has separated the world integrity, but is regarded as basic reason for the natural harmony’s destruction; therefore Zhuang-zi's practice, the prime task is to cure of Mind-knowing.Next, by Zhuang-zi took “Cure of Mind-knowing” to be the only method for settle all questions of both subjective and objective, could deduce that his ontology actually is the state that “subjectivity and objectivity was originally one”. Under this state, Tao not only causes subjective existences to be harmonious, and also can enable objective world return its original order; this is the inevitable conclusion that derived from Zhuang-zi’s practice. Finally, the methodology to Zhuang-zi targeted argues it for the world of both subjective and objective, and to assess the possibility that about repair the fragmentation between two separate worlds. Proof of this possibility, we indeed build Zhuang-zi’s outward philosophy by the type that “Is not only Inward-Cultivation but also Outward-Governance”, and has created a new area for the Taoist objective aspect. |
