由於，有些魏晉玄學史以王弼注《老》到郭象注《莊》作為發展脈絡，進而，以竹林七賢或向、郭注《莊》，作為魏晉莊學興起的主要原因。因而，引發本論文的研究動機，企圖重探嵇康與魏晉莊學興起的關係。目前學界關於嵇康繼承《莊子》思想已成共識，許多學者皆以不同的研究進路探討二者的聯繫關係。接續著各種學術思想的並陳發展，本論文從對於個體生命的實存關懷，提供關於嵇康承繼《莊子》思想新的研究進路。本論文內文以四個章節進行論述：首章探討「越名教而任自然」的時代意義，突出自然與名教的矛盾；第二章，由嵇康承繼《莊子》，思考個體生命如何安頓的問題，發展出具有魏晉玄學特色的「釋私任心」的人生觀；第三章，由嵇康繼承《莊子》養生觀，同時加入魏晉時期的養生風氣，說明嵇康養生論的特色；第四章，說明嵇康如何繼承《莊子》音樂觀，並且由對於傳統音樂觀的反思，提出「聲無哀樂」、「感天地之合」的論點。綜合以上的論述，說明嵇康與魏晉莊學興起的關係。;The most understanding Neo-Taoists were Wang Pi (226-249), Ho Yen (d. 249), and Kuo Hsiang (d. 312) in Wei-Chin period. Then many scholars belief that Wang Pi’s Commentary on the Lao Tzu and Kuo-Hsiang’s Commentary on the Chuang-Tzu were the Metaphysical Schools (Hsuan-hsueh) development context. Many scholars also considered that “Seven Worthies of the Bamboo Grove” inherited the propositions from Chuang-Tzu. Therefore, many researches inferred that Hsiang-Hsiu’s Commentary on the Chuang-Tzu and Kuo-Hsiang’s commentary on Chuang-Tzu caused the rise of Chuang-Tzu school in Wei-Chin period. This dissertation argues that His Kang’s thought is one of the most significant studies of the Metaphysical Schools, especially he and Juan Chi (210-263) are leaders in the Seven Worthies of the Bamboo Grove. As many scholars agree to the Seven Worthies of the Bamboo Grove and His Kang’s thought inherit the propositions from Chuang-Chin, my dissertation try to use “existential” to connect the thought of His Kang and Chuang-Tzu. In this viewpoint, my dissertation attempted to demonstrate that His Kang’s thought correlates closely with the Chuang-Tzu school’s rising in Wei-Chin period, according to His Kang putted forward “transcend norms and be Tzu-jan”, “transcend norms and be obedient own mind”, the thought of health and “Sound without Dirge”.
