庄子到郭象“言意之辨”新释  

A New Interpretation of the Distinction between Expression and Meaning from Zhuangzi to Guo Xiang

作　　者：刘国民 LIU Guo-min(School of Chinese Language and Literature,Zhuhai College of Science and Technology,Zhuhai 519090,China;School of Chinese Language and Literature,University of Chinese Academy of Social Sciences,Beijing 100089,China)

机构地区：[1]珠海科技学院文学院,广东珠海519090 [2]中国社会科学院大学文学院,北京100089

出　　处：《中南民族大学学报(人文社会科学版)》2025年第3期144-155,187,共13页Journal of South-Central Minzu University (Humanities and Social Sciences)

基　　金：国家社会科学基金项目“汉代公羊学之解释学研究”(20BZX056)。

摘　　要：“言意之辨”是魏晋玄学的基本命题。从庄子到郭象,言意之辨的思想有其发展和转折。言意之辨,即言(文本之义)与意(文本之意、作者之意)之间的分别和联系。文本之义,即言辞(字)的常义或因字议论说理或因字叙事寓理;文本之意,即名(观念)的内涵或抽象玄理或委曲之理;作者之意,即作者的思想世界与精神境界;这三者构成一个既有联系也有分别的意义系统。庄子之意是知行合一、主客融合的精神境界,意不可言传。庄子主张得意而忘言,忘言略有两义:一是主体融化于对象中而体证主客融合之意,故无我无知无言;二是主体忘我忘知忘言而进入主客融合之境,体证真正之意。主体言说,即置于主客分离的状态,主体有知有言,不能再体证主客融合之意;这从文学上讨论言意之辨。郭象从哲学上讨论言意之辨,意是作者的思想世界,即观念、义理所构成的思想体系,意可言传。郭象认为庄子寄言以出意,即庄文是寄托之言,未必真信,其目的是出意,寄言与出意有重大的间距,故忘言即遗弃寄言而会通庄子之大意。philosophical principles or complex ideas;and the author’s intention delves into their ideological world and spiritual realm.These three elements form a system of meaning that is both interconnected and distinct.Zhuangzi emphasizes the integration of knowledge and action,as well as the fusion of subject and object,which cannot be fully expressed through words.He advocates grasping the intended meaning while forgetting the literal words.Guo Xiang approaches this distinction from a philosophical perspective,arguing that the author’s intention forms an ideological system composed of concepts and principles that can be expressed through words.He believes that Zhuangzi uses words to convey his true intentions,emphasizing that the literal words used are not necessarily to be taken literally,but rather as a means to express deeper ideas.Therefore,‘forgetting the words’means transcending the literal language to grasp the essence of Zhuangzi’s thoughts.

关 键 词：言意之辨 得意而忘言 寄言以出意 主客融合之意 

分 类 号：I206.2[文学—中国文学]