庄子“法天贵真”与其人性论

庄子哲学中“道”既存于本体世界又存于经验世界，这造成了“道”在两个世界的“割裂”，从而相应地分成“道之真”和“道之气”两个方面，进而，这种“割裂”被带入其人性论中，造成人性的“割裂”，则其人性相应地分成“人性之真”和“人性之气”，这两方面相互制约和斗争，构成了人性的内在矛盾。庄子在《渔父》中提出“法天贵真”思想，分别从本体层和经验层来解决此人性矛盾，从而既使“人性之真”和“人性之气”形成了良性互动的人性论图式，又使得生活在经验世界的个体人超越为体道真人。最终，在人性和人生两方面实现了由人向“道”的回归，也使庄子哲学得以完整。

Zhuangzi＇s ＂Being Natural and True＂ and His Thought on Human Nature

The ＂Dao＂ in Zhuangzi＇ s philosophy exists both in the noumenon world and the experience world, leading to the di- vision of Dao in the two worlds, one being ＂Truth of Dao＂, the other ＂Qi of Dao＂. The division is then introduced to his opin ion on human nature, hence the division of human nature, one being ＂Truth of Human Nature＂, the other ＂Qi of Human Na ture＂. Human inner conflicts result from the restrictions and struggle between the two. In Fisherman, Zhuangzi expresses his thought of ＂Being Natural and True＂ to resolve the conflict from the perspectives of noumenon and experience. It is a model of human nature, in which ＂Truth of Human Nature＂ and ＂Qi of Human Nature＂ can favorably interact with each other. Also, people living the experience world can become a True man of Dao. Ultimately, human beings return to ＂Dao＂ in terms of hu- man nature and life, making Zhuangzi＇s philosophy complete.