《韓非子‧解老》篇「道」之概念辨析

Abstract

本文以探討《韓非子‧解老》中的「道」的概念為目的。全文共分為六章，以下是各章的主要內容和主張： 第一章緒論中交待了：(一)〈解老〉此文本於思想史上之特殊性和重要性。(二)方法論上，提出了七項詮釋原則，並採用李賢中教授的「思想單位研究法」。(三)先「不將《韓非子》各篇預設為相互融貫」作為文章前設。 第二章探討了關於《韓非子》之成書、韓非生卒年推測、〈解老〉篇著作年代及其作者的可能身份、〈解老〉之「解」及其所解之《老子》版本、先秦時期「道」之意義及其意象延伸路徑、先秦法家學者之「道」之觀念回顧等問題。 第三章以解析〈解老〉中術語義的「道」的概念意涵為目的。文中交待了數種詮釋立場的潛在理論困難。又以思想單位研究法建構了由五個問題組成的思想單位，呈現〈解老〉道論的面貌。析論了〈解老〉中提及「道」的段落，析論主張：(一)「道」的定義是「客觀不變的非具象原因」，具體而言是「客觀不變的律則」。(二)「理」是「構成事物的可為感官感受的性質」。(三)「道即是理」，「道」即是「萬物的容態、萬理的總合」。「律則(道)」是由「現象(理)」所定義。所謂「律則(道)」，就是「貫穿所有個例(理)而沒有例外」的「『非具象』的歸納和總結(稽合)」。(四)「德」指「值得追求的內容」，而「德」會因不同的對象而有所差別。 第四章研究〈主道〉〈揚權〉〈喻老〉此三篇的「道」的概念，以此探究「道即律則」的說法能否與〈解老〉以外的《韓非子》篇章融貫。文中以思想單位研究法呈現〈主道〉、〈揚權〉、〈喻老〉蘊含的道論面貌。並析論了〈主道〉、〈揚權〉、〈喻老〉中所有提及「道」的段落，以此知「道即律則」的說法在〈主道〉、〈揚權〉和〈喻老〉此三篇中亦能融貫。 第五章總結了三位學者(王曉波、馬耘、詹康)的六種道論立場(變動論、規律論、本體論、本體論式的規律說、君術說、道無論)，並嘗試指出其中未理想處。以此展示了本文詮釋的特色與有所推進處，包括：(一)攻克了「道理互稽」的詮釋難題。(二)以律則說迴避了君術說無法解釋「『道』使天地日月成其功」的問題。(三)嚴守「脈絡原則」，避免了過度援引他說，以致難見韓非道論真容的問題。(四)嚴守「素樸原則」，避免了詮釋中產生多餘無用的本體。(五)據「『所』字結構」將「道者，萬物之所然」詮釋為「萬物然道」，而非有違古漢語語法的「道者，萬物之所以然」。 第六章為全文總結，章中扼要地回顧和整理了前五章的主要內容。包括：(一)緒論中「七項詮釋原則」和「思想單位研究法」的提出；(二)第二章中對「先秦時期『道』之意義及其意象延伸路徑」的探究，和對商鞅、慎到、申不害、管子等先秦法家學者的「道」之觀念回顧；(三)第三章中「道即理」、「道即客觀不變的律則」、「理即事物的可為感官感受的性質」、「德即值得追求的內容」等主張的提出；(四)第四章中「道即律則」的主張如何融通於〈主道〉、〈揚權〉和〈喻老〉三篇的展示，及是三篇的內容如何構成一思想單位；(五)第五章中三位學者(王曉波、馬耘、詹康)的六種道論立場(變動説、規律論、本體論、本體論式的規律說、君術說、道無論)的主張總結。最後對《韓非子》四篇「道」的論述以思想單位研究法進行了總結性的勾勒，並指出其中蘊含的「慈」、「儉」、「後」的行為指導原則，以及這些行動指導原則為《韓非子》中「極力主張不離事言理」、「重視在情境中解決問題的歷史性思維」、重視「以古為鏡以知興衰，以人為鏡以明得失」的思維方法傾向提供了理論基礎。

The central aim of this article is to explore the concept of “Tao(「道」)” in “Han FeiZi(《韓非子》) – Commentaries on Lao Tzu’s Teachings”. The article comprises six chapters, the main idea and propositions of which are as follows: Chapter 1, the introduction, discusses: (1) The uniqueness and importance of "Commentaries on Lao Tzu’s Teachings" in the history of thought. (2) On a methodological level, it proposes seven principles of interpretation and adopts Professor Hsien-Chung Lee''s method of thought unit." (3) It assumes the perspective of not presuming the coherence of different chapters in "Han Feizi" as a premise. Chapter 2 explores issues related to the compilation of "Han Feizi," Han Fei''s birth and death years, the composition era and possible authorship of the "Commentaries on Lao Tzu’s Teachings" chapter, the interpretation of "Jie(「解」)" in "Commentaries on Lao Tzu’s Teachings" and the version of "Lao Tzu" it addresses, the meaning and imagery extension of "Tao" in the Pre-Qin period, and a review of the concept of "Tao" among Pre-Qin Legalist scholars. Chapter 3 aims to explain the implication of the concept of "Tao", which is used as a philosophical term in "Commentaries on Lao Tzu’s Teachings." The chapter discusses the potential theoretical difficulties of various interpretative positions. It also constructs a unit of thoughts composed of five questions to present the Tao theory in "Commentaries on Lao Tzu’s Teachings." It argues that (1) "Tao" is defined as an "objective, unchanging, non-concrete cause," specifically speaking, an "objective, unchanging law." (2) "Li(「理」)" is " the quality that constitutes things and can be perceived by the senses ." (3) "Tao is Li," meaning "Tao" is the "appearance of all things, the synthesis of all Li." ."Law (Tao)" is defined by "phenomena (Li)" as an "abstract induction and synthesis (稽合) that penetrates all individual instances (Li) without exception." (4) "Teh(「德」)" refers to "contents worth pursuing ," which varies depending on the subject. Chapter 4 studies the concept of "Tao" in three chapters of "Han Feizi": "The Tao of the Sovereign", "Wielding the Sceptre" and "Illustrations of Lao Tzu’s Teachings" to explore whether the assertion "Tao as law" can be integrated with chapters outside "Commentaries on Lao Tzu’s Teachings." It presents the Tao theory in "The Tao of the Sovereign", "Wielding the Sceptre" and "Illustrations of Lao Tzu’s Teachings" using the method of thought unit and analyzes all sections mentioning "Tao" in these chapters to determine the coherence of the assertion "Tao as law" across these texts. Chapter 5 summarizes the six opinions of the Tao theory (Change Theory, Law Theory, Ontology Theory, Ontological Law Theory, Kingcraft Theory, Tao as Nothingness Theory) of three scholars (Hsiao-po Wang, Yun Ma, Kang Chan) and attempts to point out their imperfections. In this way, the author demonstrates the unique interpretation and advances where needs to be carried further in this paper , including: (1) Overcoming the interpretative challenge of ''the synthesis of Tao and Li''. (2) Utilizing the theory of regularity to avoid the problem in the theory of ruling art, which cannot explain how ''Tao enables the sun, moon, and earth to fulfill their functions''. (3) Strictly adhering to the ''principle of context'', avoiding excessive reliance on other theories, which might obscure the true meaning of Han Fei''s Tao theory. (4) Strictly following the ''principle of simplicity'', avoiding unnecessary ontological elements in interpretation. (5) Based on the ''structure of the Chinese character "所" '', interpreting ''道者(Tao),萬物(all things)之所然'' as ''all things constitute Tao'', rather than the grammatically incorrect ''Tao is the reason why things are so''. Chapter six concludes the entire paper, succinctly reviewing and organizing the main content of the previous five chapters. This includes: (1) Introduction of ''seven principles of interpretation'' and ''the method of thought unit'' in the introductory chapter; (2) Exploration of ''the meaning of "Tao" and its path of metaphorical extension during the pre-Qin period'', and a review on the Tao concepts of pre-Qin legalist scholars like Shang Yang, Shen Tao, Shen Buhai, and Guanzi in chapter two; (3) The propositions of ''Tao as Li'', ''Tao as the objective and unchanging law'', ''Li as the sensory qualities of things'', and '' Teh as the content worth pursuing '' in chapter three; (4) In chapter four, the essay centers on how to integrate the claim ''Tao as law'' in the chapters ''The Tao of the Sovereign'', ''Wielding the Sceptre'', and ''Illustrations of Lao Tzu’s Teachings'', and how these chapters form a single unit of thought; (5) Summarization of the six opinions of the three scholars (Wang Xiaobo, Ma Yun, Zhan Kang) in chapter five. Finally, the four discussions of "Tao" in the "Han Feizi" are summarized by using the method of thought unit. It points out the behavioral guiding principles of ''kindness(「慈」)'', ''frugality(「儉」)'', and ''following(「後」)'' , and how these guiding principles provide a theoretical foundation for the following thinking methods in "Han Feizi": to advocate "reasoning according to the facts", to value "the historical thinking in solving problems in context", and to value "using the past as a mirror to understand the rise and fall of a nation, and using people as a mirror to understand success and failure".