《莊子》的技藝故事 ── 一種實踐智慧詮釋

Abstract

《莊子》文本中有許多關於「技藝」的故事，本文將透過亞理斯多德的「實踐智慧」之概念來詮釋《莊子》文本中的「技藝故事」。經由此詮釋，本文將建構一套以《莊子》技藝故事中「實踐目的」、「實踐手段」及「理想狀態」作為三大核心的《莊子》式「實踐智慧」理論架構。在內容架構上，本文將：首先，定義「實踐智慧」之概念，並說明如何以此詮釋《莊子》「技藝故事」；其次，根據形式及內容上的證據，說明其「實踐目的」；再次，透過《莊子》「技藝故事」的內容分析，說明其「實踐手段」；最後，藉《莊子》「技藝故事」中的「理想人格」呈現，分析其「理想狀態」。

本文認為，《莊子》的「技藝故事」可為學習如何成為「技藝精湛的有德者」之典範。本文將指出：其一，《莊子》「技藝故事」的「實踐目的」是「生」。「生」意味著人們行動時應保全行為主體與行為客體雙方的整全性，並使行為自發、輕鬆、愉悅、優美地展演。其二，《莊子》「技藝故事」的「實踐手段」是「忘」和「神」。「忘」作為「實踐智慧」的學習方法，告訴我們在行動時應降低外在事物的價值及標準對內在狀態的影響，以此提高專注力；「神」作為「實踐智慧」的能力展現，告訴我們提高專注力後，可以習得一種近似直覺的感知驅動力，使人們展現卓越行為。其三，《莊子》「技藝故事」的「理想狀態」是「道樞」，以「虛」和「明」作為狀態呈現。「虛」意味著一種以「開放心靈」為核心的內在狀態，「明」意味著能夠在不同情境中「轉換觀點」的外在狀態，兩者結合便是《莊子》式「實踐智慧」的展現。

《莊子》式「實踐智慧」是一種以身體為基礎，藉由大量不同情境學習並習慣化，從而掌握而來的一種專注應對模式，這種模式能保全行為主體與客體雙方的整全，並提供卓越的行為表現。

The Zhuangzi is well-known for its many “skill stories.” In this thesis, I propose to interpret these “skill stories” through Aristotle's account of “practical wisdom.” Via this interpretation, I aim to construct a theoretical framework for a Zhuangzi-style practical wisdom that is based on three core elements: “practical end,” “practical means,” and “ideal states.” The structure of the thesis is as follows: first, I will define the concept of “practical wisdom” and explain how to use it to interpret the skill stories; second, I will explain the “practical end” in the skill stories based on two types of evidence; third, I will examine the “practical means” by discussing the content of the skill stories; and finally, I will reveal the “ideal states” through an analysis of how the skill stories portray their ideal personas.

I hold that the Zhuangzi skill stories are demonstrations that can serve together as a model for learning how to become a “virtuous person with excellent skills.” I advance three points. First, the Zhuangzi skill stories take “sheng (生)” as their “practical end,” telling us that actions should maintain the integrity of both the agents and the patients, and that actions should be spontaneous, effortless, joyful, and elegant. Second, the “practical means” are “wang (忘)” and “shen (神).” “Wang (忘),” as a learning method of “practical wisdom,” suggests reducing the influence of external values and standards on one's internal state, resulting in highly focused condition; “shen (神),” as a manifestation of the capacity of “practical wisdom,” suggests the presence of an intuitive perceptual drive that enables superior actions. Third, the “ideal state” in the Zhuangzi skill stories is the “daoshu (道樞).” This state is a combination of “xu (虛)” and “ming (明).” “Xu (虛)” is an “open-minded” internal state, while “ming (明)” is the ability to “shift perspectives” in different contexts. The combination of these two states represents the Zhuangzi-style “practical wisdom.”

Zhuangzi-style “practical wisdom” is a body-based mode of absorbed response acquired through extensive learning and habituation in various contexts. This mode preserves the integrity of both the agents and the patients and ensures superior performance.