“齐物”:从慎到到庄子  

“Qiwu”:From Shen Dao to Zhuang Zi

作　　者：王玉彬[1] Wang Yubin

机构地区：[1]山东大学易学与中国古代哲学研究中心暨哲学与社会发展学院,山东济南250100

出　　处：《中州学刊》2023年第1期112-117,共6页Academic Journal of Zhongzhou

基　　金：国家社会科学基金后期资助项目“《庄子·齐物论》研究”(20FZXB045)。

摘　　要：作为稷下道家的代表人物,慎到等主张的“齐万物以为首”与《庄子·齐物论》之间既有形式上的相似之处,亦有根本性的思想差异。在慎到那里,普遍、整体之“道”乃“齐物”之根源;在政治建构层面,慎到以客观之“法”来充实或落实上述一体之“道”的内涵;同时,慎到还主张通过“去己”来达成一种无是无非、无知无识的理想存在方式。与慎到的“横摄之齐物”相比,以“道通为一”为要旨的《齐物论》呈现的是一种“纵贯之齐物”:在庄子那里,“道”并非慎到那样的消解差异、统一多元的同一性本质或本体,而是可以让差异、多元之万物得以均等共在并成就其自身的“大通”之境;所谓“丧我”,亦不在于泯灭主体之智慧与灵性,而归向“适己”“游心”之逍遥。There were both formal similarities and fundamental ideological differences between the“giving primacy to equalizing all things”advocated by Shen Dao and Zhuang Zi’s On the Equality of Things.In Shen Dao’s view,the universal and holistic Dao is the root of the“unity of things”.In terms of political construction,Shen Dao used the objective“law”to define the connotation of the a⁃bove-mentioned Dao.At the same time,Shen Dao also advocated achieving an ideal way of existence without morality and knowledge by“removing oneself”.Compared with Shen Dao’s“horizontal and controlled Qiwu”,On the Equality of Things takes“Dao is open to all things and makes them form a oneness”as the main point,which we can call“vertical and accessible Qiwu”.In Zhuang Zi’s view,Dao is not the identity essence or ontology of dissolving differences and unifying plurality like Shen Dao,but a“Datong”realm that al⁃lows all things of difference and plurality to coexist equally and achieve themselves.The so-called“I lose myself”does not mean de⁃stroying the wisdom and spirituality of the subject,but returning to the“suitable for oneself”through the experience of Dao.

关 键 词：齐物 慎到 庄子 《齐物论》 

分 类 号：B223.5[哲学宗教—中国哲学]