体道与成人——《庄子》视域中的真人与真知

《庄子》区分了体道之知与极物之知:后者限于经验领域,前者则指向形上的智慧;通过二者之分,《庄子》彰显了道的智慧对人之“在”的意义。体道之知与人的存在之间的关系,具体地展开为“真知”与“真人”之辩;真知在融入于意识与精神世界的过程中化为人的具体存在,人的存在境域又在不同的层面上构成了面向对象、敞开世界的本体论前提。以如何得道为指向,《庄子》一方面提出了坐忘与心斋之说,由此强调了解构、消除、净化既成精神世界对于把握道的意义;另一方面又突出了“以神遇”的直觉方式。对《庄子》而言,以道为内容的“真知”不同于经验层面的知识:经验之知所指向的是外部对象,“真知”则旨在提升人自身的存在形态(广义的成人),后者蕴含着认识与涵养、认识方式与存在方式的交融。

Experiencing Dao and the Cultivation of Personality

Zhuang Zi tells the knowledge from the experiencing of Dao that involves metaphysic spheres from the knowledge of things that involve the empirical world, and by doing so, Zhuang Zi emphasizes the meaning of the wisdom of Dao for the “being” of man. The relationship between the knowledge of Dao and the human being is reflected in the relationship of true knowledge and true person. True knowledge is understood to exist with the process of practice of man, and the ontological situation of man serves as, in turn, the precondition of disclosing the world. For Zhuang Zi, true knowledge which takes the wisdom of Dao as its content points at the cultivation of virtue of man, and accordingly the process of knowing and that of cultivating interact with each other.