庄子“道”论探析  

A Research on Zhuangzis Philosophy of the Way

作　　者：段吉福[1] 李蜀人[1] 

机构地区：[1]西南民族大学政治学院,四川成都610041

出　　处：《四川大学学报（哲学社会科学版）》2014年第1期63-70,共8页Journal of Sichuan University：Philosophy and Social Science Edition

基　　金：西南民族大学研究生学位点建设项目(2013XWD-S0101)的阶段性成果

摘　　要：庄子的哲学思想不仅是对老子哲学思想的继承,更是其哲学思想的发展。这主要体现在三个方面,其一是论证了老子提出的道的存在性问题;其二全面论述了"天"的问题,将"天"从主宰万物降低到了万物的一种,从而突出了大道的本原性地位;其三,庄子特别研究了人的问题,提出了真人、圣人、至人等标准,从多种角度论证了人之为人的根本性质。因此,在庄子哲学思想中人占有非常重要的位置。在庄子看来,只有人能够到达自己内在的逍遥境界,从而说明了人与万物的根本不同就在于万物都要顺应自然而唯有人能够超越自然。这样,庄子就将老子开创的以道为基础的宇宙论哲学完全转到了人生哲学方向上来,并为中国人的人生姿态提供了另外一种形态。其意义和影响对于后世都是巨大的。Zhuangzi inherited the philosophy of Laozi and developed it in three aspects. First, Zhuangzi demonstrated the ontological being of the Way （Dao） advanced by Laozi; second, he fully expounded the status of heaven （tian）, subordinating its position from the dominator to a part of the world, thus emphasizing the status of the Way （Dao） as first cause. Thirdly, Zhuangzi discussed the status of man and put forward such concepts as the real man, the Saint and the good man, defining the distinctive nature of man as a man from various perspectives. A man plays an important role in Zhuangzi＇s philosophy. In Zhuangzi＇s view, only a man can reach the happy realm because man is fundamentally different from anything else in that he can surpass nature while all things else only passively adapt to nature. In this way, Zhuangzi transformed the cosmological philosophy of Laozi into a philosophy of life, offering another form for Chinese life, which has had an enormous imDact on later ~eneratians_

关 键 词：庄子 道 气 人 

分 类 号：B223.5[哲学宗教—中国哲学]