论郭象的“适性”即“逍遥”
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摘要
郭象是魏晋玄学发展中的重要人物,是玄学崇有派哲学思想的集大成者。他提出了“适性逍遥”的理论。郭象的“适性逍遥”理论是当时社会政治和文化背景的产物,是对当时士人融高雅与庸俗为一体的生活方式的反映。本文以郭象的“适性”理论为基点,以追求一种现实和超越的统一为暗含于全文的主线,以“适性”即“逍遥”为一个过渡性的论证,归结出郭象所指出的“圣人”的即世间的“逍遥”这一魏晋玄学的理论归宿。围绕现实与超越这一隐含的主线,本文主要从以下几个部分对郭象“适性”即“逍遥”之思想进行论述:
第一部分:“适性”而为。这一部分从郭象哲学中的最基本的概念——“有”开始论述,由作为世界的唯一存在的“有”推论到事物的“自生”、“自有”、“独化”。事物的“自生”、“自有”、“独化”皆源于事物各自的“性分”。事物各自的“性分”是天然而有的,是不可更易的,因此万事万物便只能也只需去“适性”。
第二部分:“适性”即“逍遥”。由对万物在“适性”过程中可以处于一种平等、尊重与不执著的状态的分析和论证,归结出郭象的“适性”即“逍遥”的命题。
第三部分:即世间的逍遥——“名教即自然”。以前两部分为基础,既然应“适性”而为,而“适性”本身就是“逍遥”,那“适性”的过程就是对即世间逍遥的获得。本部分论证了圣人的“逍遥”以及达至这种即世间逍遥的方法,同时指出这种即世间的逍遥是名教与自然的融通为一,即郭象所说的“名教即自然”。
第四部分:余论:郭象“适性”即“逍遥”学说的人生观意义和政治意义。此部分是在前三部分对郭象“适性”即“逍遥”的理论进行分析、归结和论证之后,对郭象“适性逍遥”说的人生观以及政治层面上的意义所进行的一个论说、总结。
Guo Xiang is a key person in the development of Weijin Metaphysics. It was he who brought forward the theory of "suiting one's nature is being free and unfettered", which was not only the result of the then social and cultural backgrounds but also a reflection to then scholars'life style which had incorporated both elegance and philistinism into one. Based on the theory of "suiting one's nature" of Guo Xiang, having pursuing the unification of reality and surpass as a main line implied in the whole paper and the theory of "suiting one's nature is being free and unfettered" asthe transitional demonstration, the paper makes out the conclusion-pursuing afree and unfettered realm in the present world which is the destination of Weijin Metaphysics. Surrounding the unification of reality and surpass ,which is the main implied line , the paper wages its dissertation on Guo Xiang's theory of "suiting one's nature is being free and unfettered" mainly from the following four parts:Part Ⅰ: Suiting one's nature . This part begins its dissertation from "bing"-themost basic concept of Guo Xiang's philosophy. And from "bing", the exclusive existence in the world, the part deduces the "autogeny"and"individuality"of things. And all these are originated from the "life"of things. Because the "life"is unchangeable, all things must suit one's nature.Part Ⅱ: Suiting one's nature is being free and unfettered. Guo Xiang assists that if things suit their nature ,they are equal and liberal.So, suiting one's nature is being free and unfettered.Part Ⅲ: A free and unfettered realm in the present world-"Mingjiao isNature". This part discusses ideal personality's "Being free and unfettered " and the way of achieving it. Meanwhile,it points out that a free and unfettered realm in the present world is the incorporation of Mingjiao and nature.That is to say, "Mingjiao is Nature".Part Ⅳ: Epilogue: the philosophical and political meanings of Guo Xiang's theory of "suiting one's nature is being free and unfettered".
第一部分:“适性”而为。这一部分从郭象哲学中的最基本的概念——“有”开始论述,由作为世界的唯一存在的“有”推论到事物的“自生”、“自有”、“独化”。事物的“自生”、“自有”、“独化”皆源于事物各自的“性分”。事物各自的“性分”是天然而有的,是不可更易的,因此万事万物便只能也只需去“适性”。
第二部分:“适性”即“逍遥”。由对万物在“适性”过程中可以处于一种平等、尊重与不执著的状态的分析和论证,归结出郭象的“适性”即“逍遥”的命题。
第三部分:即世间的逍遥——“名教即自然”。以前两部分为基础,既然应“适性”而为,而“适性”本身就是“逍遥”,那“适性”的过程就是对即世间逍遥的获得。本部分论证了圣人的“逍遥”以及达至这种即世间逍遥的方法,同时指出这种即世间的逍遥是名教与自然的融通为一,即郭象所说的“名教即自然”。
第四部分:余论:郭象“适性”即“逍遥”学说的人生观意义和政治意义。此部分是在前三部分对郭象“适性”即“逍遥”的理论进行分析、归结和论证之后,对郭象“适性逍遥”说的人生观以及政治层面上的意义所进行的一个论说、总结。
Guo Xiang is a key person in the development of Weijin Metaphysics. It was he who brought forward the theory of "suiting one's nature is being free and unfettered", which was not only the result of the then social and cultural backgrounds but also a reflection to then scholars'life style which had incorporated both elegance and philistinism into one. Based on the theory of "suiting one's nature" of Guo Xiang, having pursuing the unification of reality and surpass as a main line implied in the whole paper and the theory of "suiting one's nature is being free and unfettered" asthe transitional demonstration, the paper makes out the conclusion-pursuing afree and unfettered realm in the present world which is the destination of Weijin Metaphysics. Surrounding the unification of reality and surpass ,which is the main implied line , the paper wages its dissertation on Guo Xiang's theory of "suiting one's nature is being free and unfettered" mainly from the following four parts:Part Ⅰ: Suiting one's nature . This part begins its dissertation from "bing"-themost basic concept of Guo Xiang's philosophy. And from "bing", the exclusive existence in the world, the part deduces the "autogeny"and"individuality"of things. And all these are originated from the "life"of things. Because the "life"is unchangeable, all things must suit one's nature.Part Ⅱ: Suiting one's nature is being free and unfettered. Guo Xiang assists that if things suit their nature ,they are equal and liberal.So, suiting one's nature is being free and unfettered.Part Ⅲ: A free and unfettered realm in the present world-"Mingjiao isNature". This part discusses ideal personality's "Being free and unfettered " and the way of achieving it. Meanwhile,it points out that a free and unfettered realm in the present world is the incorporation of Mingjiao and nature.That is to say, "Mingjiao is Nature".Part Ⅳ: Epilogue: the philosophical and political meanings of Guo Xiang's theory of "suiting one's nature is being free and unfettered".
引文
1.北京大学哲学系中国哲学教研室:《中国哲学史》,北京大学出版社,2001
2.马良怀:《崩溃与重建中的困惑——魏晋风度研究》,中国社会科学出版社,1993
3.方立天:《中国古代著名哲学家评传》,齐鲁书社,1980
4.冯友兰:《中国哲学史新编》(中),人民出版社,1998
5.冯友兰:《中国哲学简史》,北京大学出版社,1996
6.《汤用彤全集》(第四卷),河北人民出版社,2000
7.汤用彤、任继愈:《魏晋玄学中的社会政治思想略论》,上海人民出版社,1956
8.汤一介:《郭象与魏晋玄学》,北京大学出版社,2000
9.田文棠:《魏晋三大思潮论稿》,陕西人民出版社,1988
10.刘大杰:《魏晋思想论》,上海古籍出版社,1998
11.刘小枫:《诗化哲学——德国浪漫美学传统》,山东文艺出版社,1986
12.李泽厚:《中国思想史论》,安徽文艺出版社,1999
13.李泽厚、刘纲纪主编:《中国美学史》(第二卷)(上),中国社会科学出版社,1987
14.罗宗强:《玄学典魏晋士人心态》,浙江人民出版社,1991
15.郭庆藩辑:《庄子集释》(《诸子集成》(第三册),上海书店,1986),上海书店
16.高晨阳:《儒道会通与正始玄学》,齐鲁书社,2000
17.康中乾:《有无之辨——魏晋玄学本体思想再解读》,人民出版社,2003
18.韩国磐:《魏晋南北朝史纲》,人民出版社,1983
19.许抗生:《三国两晋玄佛道简论》,齐鲁书社,1991
20.许建良:《魏晋玄学伦理思想研究》,人民出版社,2003
21.张法:《美学导论》,中国人民大学出版社,1999
22.章启群:《论魏晋自然观》,北京大学出版社,2000
23.周宪:《美学是什么》,北京大学出版社,2002
24.赵书廉:《魏晋玄学探微》,河南人民出版社,1992
25.张世英:《哲学导论》,北京大学出版社,2002
26.任继愈:《中国哲学发展史》(魏晋南北朝),人民出版社,1988
27.容肇祖:《魏晋的自然主义》,东方出版社,1996
28.宗白华:《美学散步》,上海人民出版社,1981
29.袁济喜:《六朝美学》,北京大学出版社,1989
1.马晓乐:《郭象“自然即名教”思想述论》,《理论学刊》,2004年第1期
2.马良怀:《崩溃与重建中的困惑——魏晋风度研究》,中国社会科学出版社,1993
3.方立天:《中国古代著名哲学家评传》,齐鲁书社,1980
4.冯友兰:《中国哲学史新编》(中),人民出版社,1998
5.冯友兰:《中国哲学简史》,北京大学出版社,1996
6.《汤用彤全集》(第四卷),河北人民出版社,2000
7.汤用彤、任继愈:《魏晋玄学中的社会政治思想略论》,上海人民出版社,1956
8.汤一介:《郭象与魏晋玄学》,北京大学出版社,2000
9.田文棠:《魏晋三大思潮论稿》,陕西人民出版社,1988
10.刘大杰:《魏晋思想论》,上海古籍出版社,1998
11.刘小枫:《诗化哲学——德国浪漫美学传统》,山东文艺出版社,1986
12.李泽厚:《中国思想史论》,安徽文艺出版社,1999
13.李泽厚、刘纲纪主编:《中国美学史》(第二卷)(上),中国社会科学出版社,1987
14.罗宗强:《玄学典魏晋士人心态》,浙江人民出版社,1991
15.郭庆藩辑:《庄子集释》(《诸子集成》(第三册),上海书店,1986),上海书店
16.高晨阳:《儒道会通与正始玄学》,齐鲁书社,2000
17.康中乾:《有无之辨——魏晋玄学本体思想再解读》,人民出版社,2003
18.韩国磐:《魏晋南北朝史纲》,人民出版社,1983
19.许抗生:《三国两晋玄佛道简论》,齐鲁书社,1991
20.许建良:《魏晋玄学伦理思想研究》,人民出版社,2003
21.张法:《美学导论》,中国人民大学出版社,1999
22.章启群:《论魏晋自然观》,北京大学出版社,2000
23.周宪:《美学是什么》,北京大学出版社,2002
24.赵书廉:《魏晋玄学探微》,河南人民出版社,1992
25.张世英:《哲学导论》,北京大学出版社,2002
26.任继愈:《中国哲学发展史》(魏晋南北朝),人民出版社,1988
27.容肇祖:《魏晋的自然主义》,东方出版社,1996
28.宗白华:《美学散步》,上海人民出版社,1981
29.袁济喜:《六朝美学》,北京大学出版社,1989
1.马晓乐:《郭象“自然即名教”思想述论》,《理论学刊》,2004年第1期