虚室生白:《庄子》的心隐与心隐空间  

A Vacant Chamber Gives Birth to Light:Spiritual Reclusion and Spiritual Reclusive Space of Zhuangzi

作　　者：潘文文 张艳艳[2] PAN Wen-wen;ZHANG Yan-yan(Guangdong Voctional Institute of Sport,Guangzhou,Guangdong 510650;College of Liberal Arts,Shantou University,Shantou,Guangdong 515063)

机构地区：[1]广东体育职业技术学院人力资源部,广东广州510650 [2]汕头大学文学院,广东汕头515063

出　　处：《汕头大学学报（人文社会科学版）》2024年第3期53-60,95,共9页Journal of Shantou University(Humanities and Social Sciences Edition)

基　　金：教育部人文社会科学规划项目“道家与空间”(21YJA720009);广东省哲学社会科学规划项目粤东西北专项“道家视域中的身体、性别与空间”(GD20YDXZZX18)。

摘　　要：《庄子》隐逸思想以心隐为本,是学界的主流看法,但心隐的空间属性却常被淡化,故此,清晰辨析《庄子》心隐空间的内涵、表现形式与实现途径就尤为必要。《庄子》的心隐空间是葆有生命本性的心灵空间,指涉身心一如的生命体对道境的冥契,心隐空间具象显现为“至人之游”和“至德之世”两种时空转化形式,其实现途径主要是“心斋”与“坐忘”的道家式身体修炼工夫,从而实现“虚室生白”,获得“虚己以游世”的在世空间体验。The study of Zhuangzi's concept of reclusion is thorough.The spatial attributes of spiritual reclusion are often downplayed.Zhuangzi's spiritual space preserves the essence of life,referring to the mystical union between the life entity and the Dao.It manifests concretely in two forms of spatiotemporal transformation:“the wandering of the perfected person”and“the age of supreme virtue”The main methods to achieve this are Daoist body culivation practices such as“xinzhai”and“zuowang”,thereby achieving“A vacant chamber gives birth to light”and obtaining the experience of“Empty yourself and wander the world.”

关 键 词：游 道 心隐 心隐空间 

分 类 号：B223.5[哲学宗教—中国哲学]