【作者】 赵凤远；

【导师】 曾繁仁；

【作者基本信息】 山东大学 ， 文艺学， 2007， 博士

【摘要】 庄子是先秦时期道家学派的创始人之一,他被雅斯贝尔斯称为"轴心时代"的思想家,而轴心时代产生的思想几乎蕴涵了后世所有文化观念的因子,从而能够长久惠及后世并具有永久的价值。中国古代农耕社会的现实与动荡不安的社会环境促使庄子深入思考了人与自然的关系问题。这些思考呈现出"天人合一"(万物一体)的总体特征,其中蕴涵着丰富的古典形态的生态美学智慧。为了准确地揭示庄子的生态美学思想,本论文分以下几个部分:"导论"说明了庄子生态美学思想研究的选题依据、研究方法、研究现状和写作思路。"选题依据"包括现实依据和理论依据,说明进行这项研究是建设当代生态文明和生态美学观的需要。"研究方法"说明本文是在马克思历史唯物主义的统帅下,借助当代存在论哲学为指导,认为只有立足于"存在论"的"此在与世界"的在世方式才能获得人与自然、生态与人文的统一。同时它也是架通中西美学研究的桥梁。"研究现状"既概括综述了庄子生态美学思想研究的前期成果,又指出了本文在前人已经取得的成就的基础上所做的一点努力。"写作思路"主要说明了进行整体性研究的必要性和本文大致的思路。第一章分析了庄子生态美学思想的形成背景。首先,本章分析了庄子生态美学思想的文化背景。神话传说、图腾崇拜、巫术仪式都是在理论形态的"天人合一"观念形成以前就已经存在的文化现象,但是它们都在不同程度上传递了"万物一体"、"天人相通"的观念,传递了万物"共生共荣"的观念,这些观念蕴涵的生态智慧影响了庄子的生活方式和思维习惯。其次,本章分析了庄子生态美学思想形成的理论背景。《易经》作为中国古代文化的源头之一,它所包含的"天人合德"思想蕴涵着丰富的生态智慧。老子是道家的创始人,他的思想、特别是他的"道",蕴涵了丰富的生态智慧。再次,本章分析了庄子生态美学思想形成的现实背景。中原地区长期的开发和利用虽然创造了灿烂的农业文明,但是也破坏了本地区的生态环境,同时也引发了一些有效利用生态资源的思想或智慧。春秋战国时期剧烈变化的时代背景又进一步激发了社会生态方面的危机。这些都为庄子生态审美智慧的产生准备了丰厚的现实条件。第二章分析了庄子"天道观"的生态美学思想。"道为万物之本"的观点说明了"道"是庄子生态美学思想的最根本的概念。庄子继承了老子"道的本根说"和"道法自然说",在此基础上对道的看法又有一些新的发展,提出了"道无所不在"的思想。庄子在老子更多地关注"道的本原性"的基础上进一步关注"道的遍在性",强调"道"的整体作用、并提出"自然化生"的思想。"道无所不在"的思想成为庄子生态美学思想的重要根源之一。"以天为宗"的观点说明了"天"是庄子生态美学思想的另一个最根本的概念。人们一般将其作为道的从属范畴来理解,这有一定的局限性。庄子将"天"提升为一个与道具有同等重要地位的范畴。天的自然性是最突出的特征。"天"代表着自然事物的原生态或天地万物自然而然的本性,但是庄子的"天"在很大程度上又具有神秘性特征,天的自然性和神秘性是浑然融为一体的。庄子所提出的"以天为宗"、"天而不人"、"人与天一"、"无以人灭天"等思想都蕴涵着丰富的生态美学观念。庄子"安时而处顺"的思想也是其"宗天"观念的体现。第三章分析了庄子"齐物观"的生态美学思想。"齐物观"所蕴涵的平等内涵和理想境界是庄子生态美学思想的具体体现。它说明了人与自然万物之间应该保持一种"平等共生"的和谐关系。"齐物观"是"道无所不在"思想的最好说明,丰富了"万物一体"的生态审美观念。庄子的"齐物观"有着深厚的文化基础。本章探讨了诸子有关人与万物关系的思想对庄子的影响,并且从文字源流的角度阐述了"齐"字的初始内涵。庄子站在"道"的立场上看待人类和万物的生存,提出了一系列富有"生态平等"蕴涵的思想观念。"天钧"与"天倪"的思想蕴涵着古典生态环链意识和审美境界观念。"吾丧我"与"物化"的思想蕴涵着对"自我中心"的自觉放弃。"无用之用"的思想蕴涵着一种符合生态的价值观念。"天地与我并生,而万物与我为一"的思想则蕴涵着倡导"平等共生"的生态情怀。"以遂群生"的思想则蕴涵着为了使其他生命能够理想化生存应该对人的活动进行限制的观念。第四章分析了庄子"重生观"的生态美学思想。"重生观"所蕴涵的尊重人与自然万物生命的思想也是庄子生态美学思想的具体体现。本章主要论述了庄子对个体生命的重视。"重生观"更多地体现于如何通过现实的生活实践和人生的修养去实现所追求的境界。这也是一个生态审美实践的话题。庄子"重生观"蕴涵着丰富的生态美学思想。首先,庄子重视"养生"。庄子认识到人与人之间、人与自然之间之所以存在不和谐的现象,是因为人不能站在"道"的立场上看问题。为了达到"重生"的目的,庄子认为必须通过"心斋"、"坐忘"等精神修养的方式,回归自然之道。其次,庄子重视"游世"。现实社会中充满了令人极度压抑和愤懑的现象,生命在那个时代显得脆弱和微不足道,如何从乱世中求得生存,庄子主张游于"人间世"。庄子"游世"思想的背后还包含着"逍遥游"这层意思。"逍遥游"更加侧重于精神境界的超越性。"游世观"体现了一种生存的策略和方式。最后,庄子重视"乐生"。乐生蕴涵着一种生态之乐,它主要体现在对自然生命的关爱与欣赏、对人生死现象的达观以及对于理想生态社会的向往。"乐生"是"重生"的最高理想和现实归宿。第五章分析了庄子生态美学思想的当代价值和意义。这种当代价值和意义主要体现在对当代人追求审美的生存所具有的启示:首先,庄子智慧地预言了生态灾难,对于人们生态危机意识的形成具有警示作用:其次,庄子的"齐物观"有助于人们形成正确的"生态平等"意识和审美境界;第三,庄子的"重生观"有助于人们从事生态实践活动和审美生存;最后,庄子"天道观"促使人们对大自然保持适度的尊重和敬畏,限制和削弱了人们对自然界的妄自尊大的任意征服行为。结束语:庄子生态美学思想对于当代人的审美生存具有一定的现实价值和意义,但是我们不应忘记其还具有相当大的历史局限性。庄子生态美学思想毕竟是农业文明时代的产物,具有很强的经验性和直观性。如果要使其发挥应有的作用,我们应该发掘其积极的一面,使其与当代形态的生态理论相结合,实现一种现代性的转换。更多还原

【Abstract】 As one of the founders of China’s Pre-qin Taoism, Zhuangzi was known as the thinker of the Axial Age named by Jaspers. These thoughts which emerged in the Age contain the factors of almost all afterlife cultures so that they have the long-term benefit for future generations and permanent value. Ancient Chinese farming social reality and the social environment of turbulence and intranquility made Zhuangzi pondered deeply on Man and Nature’s relationship. His thoughts demonstrate the total characteristics of "Harmony between Man and Nature" (Everything on the Earth Being of the Same Body) which deposit abundant ecological aesthetics wisdom of classical form. In order to reveal accurately Zhuangzi’s ecological aesthetic thoughts, the whole dissertation includes some parts as follows:The introduction analyzes the topic-choosing reasons, researching method, today’s researching level and general plan on the studying of Zhuangzi’s ecological aesthetic thoughts. "The topic-choosing reasons" includes realistic reasons and theoretical reasons and show that this research is the need of constructing present ecological civilization and ecological aesthetics view. "Researching method" shows that this article is under the leading of Marxist historical materialism, with contemporary existence philosophy as the guide, and we can get the unity of man and nature, ecology and humanities only by the way of basing on "being and world" of "view of existence". At the same time, it is the bridge of connecting Chinese and western aesthetic research. "Today’s researching level" not only generalizes former period research achievement of Zhuangzi’s ecological aesthetic thoughts, but also points out the efforts of this article’s new try basing on former people’s achievement. In the part of "general plan", I mainly explain the necessary for comprehensive research and general writing plan of the article.The first chapter analyzes the backgrounds of Zhuangzi’s ecological aesthetic thoughts coming into being. First, the chapter analyzes the cultural backgrounds of Zhuangzi’s ecological aesthetic thoughts coming into being. Myth, totem and witchcraft are all still-beingcultural phenomena before the view of "Harmony between Man and Nature"------the all givesout the view of "Everything on the Earth Being of the Same Body", "the Mutual Communication of Heaven and Man", and "the Same Existence". In some degree, these opinions’ ecological wisdom had changed Zhuangzi’s life style and thinking habits from long ago. Secondly, the chapter analyzes the theoretical backgrounds of Zhuangzi’s ecological aesthetic thoughts coming into being. "Yijing", as one of Chinese classic cultural sources, contains rich ecological wisdom as "heaven and man have the same morals". The idea of Laozi who was the founder of Taoism, esp. his "Tao", contains rich ecological wisdom. Thirdly, the chapter analyzes the realistic backgrounds of Zhuangzi’s ecological aesthetic thoughts coming into being. Although central China’s long-term development and utilization has created a brilliant agricultural civilization, it also had destroyed the region’s ecological environment and had caused some thought or wisdom of the effectively using ecological resources. The backgrounds of great change in Chunqiu and Zhanguo period had further stimulated the social ecology crisis, which had prepared a huge real base for the birth of Zhuangzi’s ecological wisdom.The second chapter analyzes Zhuangzi’s ecological aesthetic thoughts of "view of tiandao". The view of "Tao is the base of all things" shows that "Tao" is the most basic concept of Zhuangzi’s ecological aesthetic thoughts. Zhuangzi had gotten Laozi’s view of "Tao’s base" and "Tao learns from nature", and had gotten some new development on this base about Tao so that he raised the idea of "Tao exists in everywhere". On the base of Laozi’s paying more attention to "Tao’s base", Zhuangzi pays more attention to "Tao exists in all things", which focuses on the Tao’s overall effect and raises the idea of "all comes from nature". The idea of "Tao exists in everywhere" is an important base of Zhuangzi’s ecological aesthetic thoughts. The idea of "Tian is the beginning" shows that "Tian" is another most basic concept of Zhuangzi’s ecological aesthetic thoughts. People usually understand it as a subordinate concept of Tao, which has some limitation. Zhuangzi promotes "Tian" to the same level of Tao. Tian’s nature is the most prominent feature. "Tian" represents natural things’ origin or all tings’ ecological nature. But, Zhuangzi’s "Tian" has a secret feature, to a large extent,_Tian’s origin and secret feature is linked closely. Zhuangzi’s idea of "Tian is the beginning", "not man but tian", "man and tian is one" and "not destroying tian for man", etc. all have rich ecological aesthetic thoughts. Zhuangzi’s thoughts of "being calm in all time and conditions" is also the showing of "zongtian" idea. The third chapter analyzes Zhuangzi’s ecological aesthetic thoughts of "view of qiwu". Equality and ideal level existing in the "view of qiwu" is the concrete manifestation of Zhuangzi’s ecological aesthetic thoughts, which demonstrates that there should be a kind of equal symbiotic harmony between people and the natural world. The "view of qiwu" is the best illustration to "Tao’s existing in everywhere", which makes the ecological aesthetic view of "all things, one body" rich and has deep cultural base. This chapter focuses on the influence of Scholars’ view of the relationship between people and everything to Zhuangzi, and explains its original meaning of "qi" from the perspective view of this word. Standing on "Tao", Zhuangzi looks on the survival of humanity and all living things and raises a series of ideas full of "ecological equality". The view of "tianjun" and "tianni" contains classical ecological awareness of chain and aesthetic concepts. The view of "wusangwo" and "wuhua" has the meaning of giving up of "egocentricism". The view of "usage of not using" has a value view of being harmony with ecology. The view of "tian and di lives with me, all things unify with me" has the ecological feeling of advocacy of "being equal and symbiotic". The view of "basing on qunsheng" contains the concept of restrict to human activity for other lives’ idealistic survival.The forth chapter analyzes Zhuangzi’s ecological aesthetic thoughts of "view of zhongsheng". The view of respecting human and natural lives existing in the "view of zhongsheng" is also a concrete manifestation of Zhuangzi’s ecological aesthetic thoughts. This chapter focuses on Zhuangzi’s attention to individual lives. The "view of zhongsheng" mainly embodies as the way of how to realize the level we want by real practice and life training. This is also an ecological aesthetic practice topic. Zhuangzi’s "view of zhongsheng" has very rich ecological aesthetic thoughts. Firstly, Zhuangzi pays much attention to "yangsheng". His opinion is that the reason of disharmony exists among people or between people and nature is that people can not look on problems from the view of "Tao". To achieve the purpose of "zhongsheng", Zhuangzi thinks that people must return to the "Tao" of nature by "xinzhai" and "zuowang". Secondly, Zhuangzi pays much attention to "youshi". The reality is that the society full of extreme depression and frustration phenomena, life in that era was fragile and small. On how to exist in the times of trouble, Zhuangzi thinks that we should play games in the "human world". Zhuangzi’s "view of youshi" also has the meaning of "xiaoyaoyou" , which focuses more on spiritual transcendence. The "view of youshi" embodies a kind of survival strategy and way. Finally, Zhuangzi pays much attention to "lesheng", which contains a kind of ecological happiness, which primarily reflects in the love and appreciation to natural lives, the optimistic view on the phenomena of being or not being and the longing for ideal ecological community. "Lesheng" is the highest ideal and the practical home of "zhongsheng".The fifth chater will study on Zhuangzi’s ecological aesthetic view’s present value and meaning. This kind of present value and meaning is mainly reflected as enlightment to contemporary people’s want for aesthetic existence: Firstly, Zhuangzi had Wisely predicted ecological disaster, which plays a warning role for the birth of people’s sense of ecological crisis. Secondly, Zhuangzi’s "view of qiwu" can help people get correct ecological awareness of equality and aesthetics; Thirdly, Zhuangzi’s "view of zhongsheng" can help people engage in ecological activities and aesthetic existence; Finally, Zhuangzi’s "view of Heaven and Tao" can help people maintain moderate respect and reverence to nature, and restrict and weaken people’s arbitrary arrogance as conquest to nature.In conclusion, Zhuangzi’s ecological aesthetic thoughts have a certain realistic value and significance for contemporary people’s aesthetic existence, but we also should not forget its considerable historical limitations. After all, Zhuangzi’s ecological aesthetic thoughts are the product of agricultural civilization, which is very empirical and intuitive. If we want to get its due role, we should get explore the positive side and unify it with contemporary form of ecological theory, which means a modern conversion.更多还原