《淮南子》的智性與治道研究

Abstract

本論文旨在探討《淮南子》治道思想中的「智性」概念，以此回應學界將黃老道家視為「反智論」的既定印象。本文指出，《淮南子》的「智性」包含統攝感知、情感調節與價值判斷的能力，也是治道有效展開的條件。 本文由認知、反思與實踐三個向度建構《淮南子》的智性圖像。在修養體系上，統治者奠基於「德」，透過「虛靜」與「誠」，以保持如明鏡般的判斷力，同時需收攝並轉化個人好惡的情感，以確保政治判斷客觀、清明。在治道上，統治者需具備「知一」的判準能力以掌握本末，並透過穩定的心氣與臣民互動，進而在自我與他者的關係中，實踐「無為」、「因」、「識才用眾」的治理原則。 最後，在制度層面的開展上，風俗與法令須建立在尊重差異、合於眾適與人心的基礎上。同時，統治者需具備辨析歷史治亂經驗的智性，將制度視為可因時制宜、隨時勢更新的治道之具，從而達致理想的政治秩序。

This dissertation aims to explore the concept of intellect (zhixing 智性) in the Huainanzi’s principles of governance, thereby responding to the the prevailing scholarly view that Huang-Lao Daoism is “anti-intellectual.” It argues that intellect coordinates perception, emotional regulation, and evaluative judgment, and constitutes a condition for effective governance. This conception is developed through cognitive, reflective, and practical dimensions. In self-cultivation, rulers ground themselves in “virtue” (de 德) and cultivate “emptiness and stillness” (xujing 虛靜) and “sincerity” (cheng 誠) to maintain mirror-like clarity of judgment. They must also regulate and transform personal likes and dislikes to keep political judgment clear and unbiased. In governance, rulers grasp root and branch through “knowing the One” (zhiyi 知一), engage ministers and subjects with a stable mind and vital energy, and practice “non-action” (wuwei 無為), “following” or “adapting in accordance with circumstances” (yin 因), and “discerning talent and drawing upon collective wisdom” (shi cai yong zhong 識才用眾) in relations between self and others. At the institutional level, customs and laws must respect differences and accord with collective needs and the sentiments of the people. Rulers must also possess the intellectual capacity to discern historical experiences of order and disorder, treating institutions as instruments of governance that can be adapted to changing times and renewed in response to prevailing circumstances, thereby achieving an ideal political order.