郭象“独化于玄冥之境”的意象与意义  

The Imagery and Significance of Guo Xiang’s “Self-transformation in the Realm of Xuan-ming”

作　　者：王晓毅[1] Wang Xiaoyi

机构地区：[1]清华大学人文学院历史系,北京100084

出　　处：《清华大学学报（哲学社会科学版）》2023年第1期189-199,223,共12页Journal of Tsinghua University(Philosophy and Social Sciences)

摘　　要：运用魏晋玄学的“言意之辩”方法,将郭象“独化于玄冥之境”的文字还原成图象后,可见其本意为:每个个体依据自己的本性运动变化,叫作“独化”;无数个体运动轨迹交织形成的关系网络,构成了无限复杂、时刻变动的现象世界。如果探究其变化的终极动因,无论从外部还是从内部展开,都将面临模糊不清的景象,叫作“玄冥”或“玄冥之境”。从本末体用角度看,万物个性的集合,可视为现象世界的“本体”,故可将郭象玄学称之为“性本体论”。其目的是否定天命论(宇宙本原论)与君权神授,将人性的需求(自然)作为社会体制(名教)存在的基础,以此确立臣民的政治主体地位,为魏晋士族社会的“自治”理论与实践,奠定哲学基础。From text to image with the method ofDebate Between Words and Meaningof metaphysics in the Wei and Jin dynasties, the original meaning of Guo Xiang’s self-transformation in the realm of xuan-ming could be regarded as followings: each of the individual motions and changes according to it-self nature, which was called Du-hua(Self-transformation);and the phenomenal world, infinitely complicated and ever-changing,was formed by the relationship network interweaving of countless individual motions. If we probe into the ultimate motivation of its motions and changes, whether from the outside or from the inside, we will face a vague scene, which was called Xuan-ming or the Realm of Xuan-ming. From the perspective of Ben-mo and Ti-Yong thoughts, the aggregation of the personality of all things could be regarded as the ontology of the phenomenal world, so Guo Xiang’s thought could be called nature ontology. The purpose of Guo Xiang’s idea was to deny the theory of Destiny(the origin of the universe) and the Divine right of the king, and took the needs of human nature as the basis of the social system, so as to identify the principal political position of the people, and laid a philosophical foundation for the theory and practice of autonomy of scholarly society in the Wei and Jin dynasties.

关 键 词：郭象 玄冥之境 独化 个性本体 魏晋玄学 

分 类 号：B235.6[哲学宗教—中国哲学]