从“任万物之自为”到“上下皆无为”——郭象对“无为”概念的创造性诠释  

Guo Xiang's Interpretation of the Concept of Wuwei

作　　者：王威威[1] 许抗生[2] 

机构地区：[1]华北电力大学思想政治理论课教学部,北京102206 [2]北京大学哲学系,北京100871

出　　处：《北京师范大学学报（社会科学版）》2015年第6期160-166,共7页Journal of Beijing Normal University(Social Sciences)

基　　金：华北电力大学中央高校基本科研业务费专项资金资助项目"中国哲学研究方法考察--以<庄子>研究为例"(13MS58)

摘　　要：对于老子"无为"概念的诠释主要有君主无为而臣下有为和顺万物之理而不主观妄为两种代表性观点。郭象则提出,君主的"无为"是顺任万物的"自为",而万物的"自为"以"性分"为依据,也是"无为"。因此,他并不认同君主无为而臣下有为的观点,所以提出"上下皆无为"的主张。郭象认为,万物"自为"则能逍遥,"无为"与"逍遥"意义一致这一点同于庄子。"性分"的主要表现是能力,万物适性的"自为"就是各当其能,这一点受到韩非的影响,也延续了"才性之辩"的思路。老子的"无为"与"自然"具有不同主体,郭象认为万物的"自然"也是"无为",这是顺着王充和河上公的思路。郭象对"无为"概念的诠释综合和发展了之前学者的思想并有创新,突破了老子对"无为"主体的限定,赋予了"无为"概念以新的意义,具有重要的价值。Laozi puts forward the concept of wuwei,but the thought of wuwei is very abstract and lack of maneuverability.The successive scholars are devoted to explain this concept in order to solve this problem.As a representative of metaphysics in Wei and Jin Dynasties,Guo Xiang＇s interpretation of the concept of Wuwei is undoubtedly valuable in intellectual history.Guo Xiang＇s interpretation contains two levels.As for the ruler and the sage,Wuwei means letting the myriad things act by themselves,which is the inheritance and development of Laozi＇s thought.Another level of his interpretation is a breakthrough of laozi＇s limit to the subject of wuwei.He points out that the myriad things＇nature-bound action is also wuwei,and the main embodiment of nature is individual ability.Therefore,Guo Xiang does not approve of the view that the ruler should practice the principle of wuwei but the officials should not,rather,he advocates that both of them should exercise wuwei.Guo Xiang＇s interpretation inherits some ideas of Laozi,Zhuangzi,Hanfeizi,Wang Chong and Heshang Gong and put forward new views,Which is worthy of special attention.

关 键 词：郭象 无为 自为 性 

分 类 号：B235.6[哲学宗教—中国哲学]