【作者】 陈曦；

【导师】 陈少明；

【作者基本信息】 中山大学 ， 中国哲学， 2010， 博士

【摘要】 作为一部以“寓言十九,重言十七,卮言日出,和以天倪”为表述方式的经典,《庄子》在历史上存在许多不同的解释。但是,在这些争论性的解释背后,又存在某些趋同现象,《人间世》就是能说明这个问题的一篇典型文本,从而在《庄子》全书中显得别具一格。《人间世》由七个故事组成,这些故事的主旨分别为:内养,安命,诚言,慎行,藏拙。进而,《人间世》的主题就可以概括为:人世艰险,但在内修“心斋”之术的基础上,外修诚言、慎行、藏拙工夫,可以达到内圣外王之境,既可应时用世,又可全身自保。其中,颜回适卫这个故事在全篇当中有着特别的意义,它主要解决了处世的内养工夫和意义问题,具体说来,它包含这样几个层面:第一,处世问题的内因,即“德”不稳固的根源在哪里;第二,处世的方法论应该是怎样的;第三,处世的意义是什么。历史上很早就存在庄子出自儒门的说法,《人间世》为深入理解庄子与儒学的关系提供了一个窗口。从形而下的层面看,《人间世》的儒学色彩体现在这样几个方面:第一,对于父君伦理的恒常性的肯定,甚至可能是“三纲五常”的先声;第二,对于“安命”、“致命”的肯定;第三,诚言、慎行的思想;第四,藏拙的观念。从形而上的层面看,“心斋”修成以后的境界与《中庸》描述的“至诚”境界存在许多共同之处,同时,《人间世》亦体现了庄子“外化而内不化”、“命物之化而守其宗”的理念,这种理念和《易传》“太极——阴阳”的三极构造是相同的。撇开巨大的成就不说,单从“问题”的一面来看,《人间世》的注疏传统表现出了两个特点:一是过于因袭解释经典;二是偏重语义忽视结构。二十世纪以来,随着西学范式的导入,学术界对《人间世》单篇研究兴趣不大,往往是通过采取整部著作中分配一定的空间(如某个章节或段落)的形式,在继承传统注疏的基础上展开多元化解读。《人间世》解释史的这些特点,有助于说明对以往经典解释方法加以反省的必要性。更多还原

【Abstract】 Imputed words make up nine tenths of it; quoted words make up seven tenths of it; absurd words come forth day after day; harmonizing things in the Heavenly Equality. This style of Chuang Tzu has brought for itself various interpretations. Meanwhile, some phenomenon of repetitions lies behind these differences. The Human World provides us a good case in point, and thus marks itself in the total work.The Human World consists of seven stories, the specific themes of which are internal training, being content with destiny, speaking the truth, acting cautiously and hiding competence. The theme of the whole text can thus be summed up like this: the human world is hard and dangerous, but one can learn to speak the truth, act cautiously and hide competence on the base of internal training known as mental fast; by doing so, he will attain to perfection and do very well both in timely helping the society and in protecting himself. Among seven stories, Yen Huei going to the State of Wei is significant because of its solution to internal training and significance of conducting oneself in society. This solution, specifically, consists of three aspects: firstly, the internal cause of troubles in associating with people, i.e. the root cause of virtue frangibility; secondly, the methodology of conducting oneself in society; thirdly, the significance of associating with people.There has long ago been the idea that Chuang Tzu was a Confucian. The Human World opens a window through which we can further scrutinize the connection between Chuang Tzu and Confucian. Physically speaking, the trend of The Human World towards Confucian lies in: the affirmation of immutability of ethical responsibility for Father and Monarch (perhaps the early expression of“the three cardinal guides and the five constant virtues”); the affirmation of being content with destiny and trying hard to perform duty honestly; the idea of speaking the truth, acting cautiously and hiding competence. Metaphysically speaking, the state of mental fast is very similar to that of Zhi Cheng described in Zhong Yong, and The Human World embodies the idea of external convergence along with internal independence, and the idea of controlling the transformation of things while preserving the source intact, and such ideas are concordant with the third-grade-structure of“Tai Chi-Yin and Yang”in Yizhuan.Apart from great achievements, there are two problems in the tradition of notes and commentaries of The Human World: the excessive inheritance of hermeneutic classics, and the particular stress on semantic considerations while ignoring to some extent the structure of the whole text. Since the 20th century, with the introduction of Western Paradigm, academia shows little interest in the single text of The Human World, and, in most cases, in the form of allotting to it certain room, for example, a chapter or even a paragraph, in the whole book, takes pluralist interpretation based on the inheritance of the tradition of notes and commentaries. Such characteristics of the hermeneutic history of The Human World will help to explain the necessity of the reflection of the past hermeneutic method.更多还原