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《庄子·天下》篇作为后序,涉及天下或道与不同致思立言者之间的关系。通常的理解总是倾向于将纷然的致思立言者视为对于道或天下的分裂与扭曲,从而力图突出天下或道自身(其自身的完整性与自在性)。实质上,《天下》篇强调的恰好是,一方面天下或道尽管为不同治方术者所扭曲与割裂,但是,天下或道却只能经由言和思才能得以敞亮;另一方面,敞亮天下或道的思与言又具有不同的层级和品次,庄子突出了在个体之处的真实独得之境的辩证过程及其对于整体的回归。两方面统一在一个世界整体之在与主体思与言的体用不二之中,世界整体之在与主体的思与言,彼此互为体用,并展开为基于主体思与言的辨证过程。
“Zhuangzi world” as a post sequence, relates to the world or the road and the difference between the thinking of the speaker. The usual understanding always tends to regard the unconventional speaker as a division or distortion of the Word or the world in an attempt to highlight the world or the Tao itself (its own integrity and ease). In essence, the word “world” emphasizes precisely that while the world or the road is twisted and divided despite the different masters, the world or the road can only be brightly lit through speaking and thinking; on the other hand, Or Tao’s thoughts and words have different levels and qualities. Zhuangzi highlights the dialectical process of the true independence of the individual and its return to the whole. On the one hand, the unity of the whole world and the thinking and speech of the subject in the unity of the world and the subject are the same in both worlds; .