早期道家“自然”观念的两种形态  

Two Theoretical Forms of the Concept of “ziran 自然” in Early Daoism

作　　者：叶树勋[1] 

机构地区：[1]南开大学哲学院

出　　处：《哲学研究》2017年第8期18-28,共11页Philosophical Research

基　　金：国家社科基金重大项目"黄老道家思想史"(编号16ZDA106);国家社科基金青年项目"先秦道家物德论研究"(编号14CZX023)的阶段性成果

摘　　要：关于道家的"自然"观念,现有的一些阐释容易忽视不同情境下意义的变化,难免会笼统而论,由此带来判断的偏差。这在一定程度上和它语义的含混有关,为此需要先清理语义的模糊性。其中分析"自然"的不同成因是辨别其义的关键,由此将会发现道家"自然"具有两种形态,它们的内涵各有不同,并且与"道""无为"等概念也表现出不同的关系。一种是强调外界无干涉,意谓自己如此、不受他者影响;在此一方"无为"是另一方"自然"的原因,具体到道物关系则是说道"无为"而万物"自然"。另一种是强调内心无智故,意谓原本如此、不是有意造作;在此"自然"与"无为"描述同一对象的表现,可一并说明"道"的性状。在它最早出现之际即老子思想中,"自然"表现为第一种形态,另一形态则是在庄子思想中开始出现,自此以后二者并行共存。概言之,此二者分别体现了道家哲学在不同方面的诉求:一是反对他者干涉,以保障活动的自发性;一是反对自我造作,以保持活动的本然性。厘清了"自然"的不同形态,对它的内涵及其相关问题才能进行更清楚的把握。The concept of 'ziran'in early Daoism is problematic: certain recent studies have found it difficult to avoid over-generalizing it,leading to errors of judgment. As such,we have to first analyze this concept semantically. Discriminating between the different factors contributing to it is the key to explaining the concept. In this way we find that there are two theoretical forms of the concept of ziran. The first emphasizes a lack of interference from the outside world,meaning that someone is self-so without being affected by others.In this form,others' 'wuwei 无为'is a cause of one's ziran. The other form emphasizes having no inner intention,meaning that one's state is original but not purposive. In this form,ziran and wuwei both describe the situation of one and the same object. In the beginning—that is,in Laozi's thought—ziran only appeared in the first form. Later—in Zhuangzi's thought—the other form began to appear,and since then,these two forms have coexisted in parallel. In general,we obtain a more in-depth understanding of this concept when we clarify its different forms.

关 键 词：自然 无外力 无意识 道 无为 

分 类 号：B223[哲学宗教—中国哲学]