庄子的“物化”与“观化”  

Zhuangzi’s“Wuhua”and“Guanhua”

作　　者：院成纯[1] YUAN Chengchun(School of Culture and Communication,Beijing International Studies University,Beijing 100024,China)

机构地区：[1]北京第二外国语学院文化与传播学院,北京100024

出　　处：《燕山大学学报(哲学社会科学版)》2025年第1期60-66,共7页Journal of Yanshan University:Philosophy and Social Science

基　　金：北京市社会科学基金项目“中华文化‘生’的哲学的生存论研究”(23ZXB004)阶段性成果。

摘　　要：庄子的“物化”和“观化”思想共同呈现了一条由物及道的路径。在庄子看来,每一个物中都蕴含着通达道的可能性。然而,道却不是直接显现着的,有诸多表象和成见遮盖其上。“物化”说意在消解物“形”的确定性,还原其生成性;“观化”说则意在将日常观念中的认识框架和分别界限清理干净,引人进入到一种前对象化的原初状态中,让世界的整体性根原得以自由地展现出来。庄子指出,万物持续化生的根原不是任何一种现成的因素,而是在“无”的境域中自发产生的生机和活力(“天机”)。这个“无”中之“机”正是“道”的基本内涵。Zhuangzi’s“wuhua”and“guanhua”thoughts present a path from things to Tao.In Zhuangzi’s view,everything contains the possibility of reaching the Tao.However,Tao is not directly revealed,and there are many appearances and prejudices covering it.The theory of“wuhua”is intended to dispel the certainty of external form of things and restore their generative nature;while the theory of“guanhua”aims to clear up the cognitive framework and separating boundaries in daily concepts,and lead people into a pre-objectified original state,so that the integrity of the root of the world can exhibit freely.Zhuangzi pointed out that the root of the continuous change of things is not a ready-made factor,but the vitality(the“heavenly mechanism”)spontaneously generated in the realm of“nothingness”.This“opportunity”in“nothingness”is the fundamental essence of“Tao”.

关 键 词：物化 观化 无 天机 共在关系 

分 类 号：B22[哲学宗教—中国哲学]