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| Title: | 以「道」作為萬物存有根源的角度新解郭象「自生」、「獨化」
On Guo Xiang's ";Zisheng";and ";Duhua";Based on ";Tao";as the Source of ";Wu" |
| Authors: | 蕭裕民
Shiau, Yu-Min |
| Contributors: | 中文系 |
| Keywords: | 郭象;自生;獨化;道;物;魏晉玄學
Guo Xiang;Zisheng;Duhua;Tao;Wu;Wei-Jin metaphysics |
| Date: | 2024-07 |
| Issue Date: | 2024-10-25 09:39:38 (UTC+8) |
| Abstract: | 郭象「自生」「獨化」為魏晉玄學中重要的觀念。它雖多被理解為郭象否定造物來源，然學者們亦有以「道」為萬物根源來詮釋郭象。本研究在直接根據文本做解的著重下，採「道」／「物」兩層架構來詮釋郭象文本，試圖通解郭象「自生」「獨化」相關文本並指出其主要的意涵與特色，藉由展示此架構能合理解說郭象「自生」「獨化」相關文本，而為此研究路徑，提供更多的支持論證。在此角度下，「自生」「獨化」有幾個具體意涵，包括一、從物之根源「道」之「非物」的角度而說沒有造物之「物」。二、「道」／「物」為兩不同層次，「道」對「物」無直接的、有為的影響，「物」好似無根源。三、「物」的來源在「道」，非以「物」層次的任何他「物」為來源，不受任何「他物」支使。此外，本研究亦指出，「自生」「獨化」是一組在此理論中同時成立的觀念，是從著重於「有」的層次而說，且與「無待」之理解相連結。這些觀點，對於郭象思想、莊子學及魏晉玄學之探討，提供了一個有別於常見角度的參考途徑。
Guo Xiang's "zisheng" and "duhua" are important concepts in Wei-Jin metaphysics. Although it is often understood that Guo Xiang denied the existence of an originary source that created all things, there have been some scholars who have interpreted Guo Xiang from the perspective of the "Tao" as the ontological basis of all things. This article will analyze Guo Xiang's writings from the perspective of "Tao" and "Wu" (things), placing an important emphasis on close, direct textual analysis of Guo's writings. It will do so in order to clarify the concepts of "zisheng (self-creation)" and "duhua (independent transformation)" in Guo's writings, examining the complexities and characteristics of these concepts. It will argue that this framework provides a reasonable and affective understanding of Guo Xiang's work, providing more evidence for the view that Guo Xiang's work can be understood from the perspective of the "Tao" as ontological basis of all things. The concepts of "zisheng" and "duhua" have a number of important dimensions. First, from the perspective of the "Tao" as the ontological basis of all things, though one without material form, there is no single "thing" that is the creator of all things. Second, "Tao" and "Things" represent two different levels of meaning. "Tao" has no direct, causal influence on "things," and as such "things" seem indeed to have no originary basis. Third, the origin of "things" is found in the "Tao," they do not find their origins in any other "thing" in the realm of things, that is to say they are not controlled by any single "other thing." This article also argues that "zisheng" and "duhua" are concepts that, within this theoretical framework, emerge simultaneously, doing so from a focus on the realm of "You," connected to an understanding of the notion of "Wudai." This article thus presents a unique perspective on Guo Xiang, Zhuangzi studies, and Wei-Jin metaphysics, opening up a new dimension of understanding in this field of study. |
| Relation: | 中山人文學報, No.57, pp.1-28 |
| Data Type: | article |
| Appears in Collections: | [中國文學系] 期刊論文
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