《莊子》的挑戰：論郭象如何詮釋《莊子》

Abstract

本論文不同於一般學術史的研究，不從外在的學術發展或思想源流探討郭象的《莊子注》，而是單純從《莊子》文本的內部考察郭象注釋《莊子》的方法及其意義。 本論文第一章，討論問題意識與研究方法。筆者認為，如果想深入了解郭象為何會作出這樣的注釋，就必須了解「郭象眼中的《莊子》」為何；只有儘可能站在郭象的角度設想，才能明白他如何閱讀《莊子》，進而體悟他如此作注的理由何在。 本論文第二章，討論郭象的「寄言解讀法」。「寄言」，郭象用以說明不可將《莊子》中的某些內容信以為真，而當察其寫作之意圖何在，才能得到真正的「莊生之旨」。郭象將《莊子》一書中比較荒誕無稽的內容、及批判聖人的內容，視為「寄言」，並透過三種解讀模式的交互使用，指出《莊子》之本旨並非出世思想，亦非詆譭聖人，而是「涉俗蓋世」之談。 本論文第三章，討論郭象的「詭辭辨證法」。「詭辭」，指的是不合乎一般邏輯常識的語言表達方式。郭象認為，《莊子》之所以運用「詭辭」進行寫作，是以解消二元對立的思維為目的，以期讀者領悟「無對」的思維，以實現一「萬物獨化」的和諧世界。 本論文第四章，討論郭象的「篇章統貫法」。《莊子》一書共有三十三個篇章，各篇主題不同，有些內容亦有衝突存在；郭象為了解消這些可能存在的文意衝突，並將各個主題儘可能縮限為同一主旨，採用了「以莊解莊」的方法，為《莊子》形構出一個首尾完整且環環相扣的思想體系。 本論文第五章，全書綜論，探討「郭象眼中的《莊子》」，作出了三點總結。

This study is different from common studies of Chinese academic history, which discuss Kuo-Hsiang's Commentary on Chuang-Tzu from the perspectives of Chinese academic development or the origin of thoughts. On the contrary, this study tries to explore the methods and meanings of Kuo-Hsiang's commentary on Chuang-Tzu within the scope of the text in Chuang-Tzu. The first chapter of this study discusses the research questions and methods. From my point of view, if we want to know why Kuo-Hsiang made such comments on Chuang-Tzu, we have to understand Chuang-Tzu from Kuo-Hsiang's perspectives. Only by putting ourselves in Kuo-Hsiang's shoes can we realize the reasons of his commentary on Chuang-Tzu. The second chapter of this study discusses Kuo-Hsiang's interpretation of the“implicit contents”（chi-yen寄言） in Chuang-Tzu. Kuo-Hsiang argued that parts of the contents in Chuang-Tzu are implicit; therefore, people should understand the intention of Chuang-Tzu's writing in order to grasp his main ideas. Kuo-Hsiang regarded the contents that seem to be ridiculous, or the contents that criticize saints as the implicit contents in Chuang-Tzu. Through using three types of interpretation models, Kuo-Hsiang indicated that the main idea of Chuang-Tzu is neither to encourage people to become hermits nor to defame saints; on the contrary, it is“to engage in the world and care for people.”（she-su-kai-shih涉俗蓋世） The third chapter of this study discusses Kuo-Hsiang's dialectics for the paradox in Chuang-Tzu. Paradox signifies the expression that is against logic and common knowledge. Kuo-Hsiang argued that the paradox in Chuang-Tzu is aimed at eliminating binary opposition thinking and anticipating that readers understand the concept of“non-opposite”（wu-tui無對） in order to accomplish a peaceful world that“all things on earth can grow and develop spontaneously.”（wan-wu-tu-hua萬物獨化） The fourth chapter of this study discusses Kuo-Hsiang's method of integrating the chapters in Chuang-Tzu. There are thirty-three chapters in Chuang-Tzu, and each chapter has a different topic. Besides, conflicts also exist among contents of some chapters. In order to eliminate the existing conflicts and narrow down the topics, Kuo-Hsiang adopted the method of“interpreting Chuang-Tzu in light of the contents in Chuang-Tzu.”（i-chuang-chieh-chuang以莊解莊） He then formed an intact ideology that closely connects one chapter with another in Chuang-Tzu. The last chapter reviews the whole study and discusses Chuang-Tzu from Kuo-Hsiang's point of view. The study comes to three conclusions in the end.