郭象《莊子注》的詮釋向度;The changing direction of the way of annotation in Kuo Hsiangh’s Annotation of Chuang-Tzu

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题名:	郭象《莊子注》的詮釋向度;The changing direction of the way of annotation in Kuo Hsiangh’s Annotation of Chuang-Tzu
作者:	楊穎詩;Ieong,Weng-si
贡献者:	中國文學研究所
关键词:	神器獨化;道化政治;莊子;郭象;Taoism Politics;Self Creation;Chung-Tsu;Kuo Hsiangh
日期:	2012-06-23
上传时间:	2012-09-11 17:48:02 (UTC+8)
出版者:	國立中央大學
摘要:	本論文以「郭象《莊子注》的詮釋向度」為題，以討論郭象《莊子注》詮釋的主題內容、工夫論、境界論及其詮釋方法等四個方面來說明郭《注》之於《莊子》義理的轉向，並指出其論學宗趣為「神器獨化於玄冥之境」的道化政治理境。　　首先，從郭象《莊子注》詮釋之主題內容區分，可大別為六個部分，即性分合一、兩層逍遙、迹冥圓融、不齊之齊、自生獨化、圓融名教等內容，其主題內容以性分作為論述起始，以「神器獨化於玄冥之境」之道化政治理想為其義理之歸終。其次，從工夫論及其形態來看，其工夫內容則以「任性安分」、「任順物情」為主，為一積極成全萬物之任順形態。其積極成就萬物的目的，在於使萬物均能自生獨化，各自實現其性分，在其自己，會而共成一天，由此而極成天下神器獨化於玄冥之境。再次，從境界論來看，則顯聖凡均能透過工夫修養體證各人生命中的最高境界，當各人體證其生命最高境界的同時，天下神器則能達致獨化玄冥，由此而揭示道化政治的最高理想。聖凡均能即俗任真，獨化自得，此乃「神器獨化於玄冥之境」之內容，在此可見其政治理想，更由此見其哲學體系之圓融。最後，從詮釋方法來看，則可掘發其著作之用心，莫不在於以「寄言出意」的方式，有系統地圓滿展示其道化政治的理境。由此更可發現郭象注文，從不同角度切入，均能見其詮釋方向已從《莊子》之重視個人的修養－－內聖的問題，轉向展示群體的安頓－－外王的問題。　　從郭象的詮釋轉向可見，《莊子注》除了繼承《莊子》及傳統道家義理外，於義理內涵上則有更進一步的發展，充分落實《莊子‧天下篇》所說的「內聖外王」的具體內容。The main theme of this thesis is about the changing direction of the way of annotation in Kuo Hsiangh’s Annotation of Chuang-Tzu, which will be illustrated by the discussion of the topical content of Annotation of Chuang-Tzu, the Theory of Self Cultivation, the Theory of States and the way of annotation of the book.; meantime, by discussing the above four dimensions, the objective of Kuo Hsiangh’s Annotation of Chuang-Tzu will be pointed out as to demonstrate the ideal sublime of Taoism Politics.Firstly, the topical content of Kuo Hsiangh’s Annotation of Chuang-Tzu, which can be divided into the Theory of Xin Fen, the Theory of Xiao Yao, the Theory of External and Internal Harmony, the Theory of Chi Wu, Self Creation and the Confucian Teachings of Ethic Asserted these six parts, is annotated based on the Theory of Xin Fen, and is designed to reach the final goal of demonstrating the ideal of Taoism Politics. Secondly, in the perspective of the Theory of Self Cultivation, the content of self cultivation in the book focuses on two dimensions: “complying with Xin Fen” and “complying with all objects”. They actively construct a form of the smoothness of the complying among the whole creation, which aims at causing the whole creation to perform self cultivation and practice each one’s own Xin Fen, in order to achieve the ideal of Taoism Politics. Thirdly, in the view of the Theory of States, it is thus evident that both sacred people and ordinary people can embody the highest state of life through self cultivation; and meanwhile, the ideal of Taoism Politics can be perceived. With the belief that both sacred people and ordinary people can perform self cultivation by their own, one can see the possibility of Round Teaching and the perfection of its philosophical system. Lastly, from the perspective of way of annotation, one can see Kuo Hsiangh’s devotion to the book and his aim of demonstrating the ideal sublime of Taoism Politics systematically. Thus, it is clearly shown that, from whichever angles, the way of annotation in Kuo Hsiangh’s Annotation of Chung-Tzu has changed its direction and focus from the highest value in Chung-Tzu—one’s “inward-cultivation”, to the issue of “outward-governance” of groups.From the changing direction of the way of annotation in Kuo Hsiangh’s Annotation of Chuang-Tzu, it is thus evident that, in addition to inheriting the philosophy of Chuang-Tzu and other Taoism philosophy, Annotation of Chuang-Tzu has made further improvement in terms of philosophical cultivation, and has further carried out the specific content of the idea of “Inward-cultivation” and “outward-governance” from Chuang-Tzu.
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