言意之辨與玄學

Neo- Taoism and the Relationship between Word and Meaning

10.7065/MRPC.200304.0017

莊耀郎(Yaw-Lang Juang)

語言；意；超言意；言不盡意；得意忘象 ； Language；Meaning；Extraordinary relationship between Word and Meaning；Meaning Unexhausted in Word；Seeing Nothing But the Meaning

哲學與文化

30卷4期（2003 / 04 / 01）

17 - 34

繁體中文

眾所周知，「言不盡意」乃魏晉玄學理論建構的方法論。其源頭根據則在於先秦《老子》的「道可道，非常道」，《莊子》的言、意、超言意的三層區分，以及《周易．繫辭傳》的「書不盡言，言不盡意」等觀念。 魏晉言意理論雖然多端，基本上仍以「言不盡意」為主軸，其中又以王弼「得意忘象」最具代表性。他以「名號」符應客觀事物，「稱謂」指涉主觀意求，以及不可言說的「自然之道」三個層次建構言意理論，展開玄學的論述。歐陽建的〈言盡意論〉雖是持客觀主義的立場，然其論述之內容和王弼之「名號」頗相一致。至於郭象的「寄言出意」，則未出「得意忘象」的範圍。 「言不盡意」的方法論，其作用在敞開經典的詮釋，達到會通儒道的目的。

It is well known that ”meaning unexhausted in word” is the methodology through which Neo- Taoism in the Wei and Jin Periods is constructed. This very idea originates from the ideas of ”the Way that can be told of is not an Unvarying Way” in Lao-zi, ”word, meaning, and the extraordinary relationship between word and meaning” in Zhuang-zi, and ”meaning unexhausted in word” in the ”Xi Ci Zhuan” of Yi-Jing. Various as the theories about Word and Meaning are in the Wei and Jin Periods, they basically revolve around the idea of ”meaning unexhausted in word,” among which Wang Bi's concept of ”seeing nothing but meaning” is the most representative. Wang constructs his theory about word and meaning according to the following three levels: first, ”name” to correspond to the objective matters; second, ”title” to refer to the subjective expectation; and third, the indescribable ”natural way.” Though Ou-yang Jian's ”theory about meaning exhausted in word” is objectivist, its content is similar to Wang's theory about ”name,” while Guo Xiang's theory of ”connotation” is nothing more than what has been said in Wang Bi's ”seeing nothing but meaning.” The methodology of ”meaning unexhausted in word” is to open up different interpretations about the classic texts and contribute to the communication between Confucianism and Taoism.

1. 南華真經注疏。
2. 王弼集校釋。
3. (1987)。名理論。台北:學生書局。
4. 王弼集校釋。
5. 王弼玄理之易學。
6. 王弼集校釋。
7. 老子指略。
8. 南華真經注疏·逍遙遊，化而爲鳥，其名爲鵬。
9. 莊子·逍遙遊，子治天下，天下既己冶也。
10. (1983)。王弼集校釋。台北:華正。
11. 王弼集校釋。
12. 南華真經注疏。
13. 南華真經注疏。
14. 說卦傳。
15. 王弼。老子·二十五章，域中有四大。
16. 王弼。王弼集校釋。
17. 王弼。老子·二十五章，吾不知其名。
18. 王弼。論語釋疑。
19. 王弼。王弼集校釋。
20. 王弼、樓宇烈輯。王弼集校釋。
21. 王葆玹(1987)。正始玄學·正始玄學的認識論。山東:齊魯書社。
22. 加達默爾、重鎮平譯、宋建平譯(1994)。哲學詮釋學。上海:譯文出版社。
23. 朱熹(1991)。四書章句集註。台北:學海出版社。
24. 牟宗三(1985)。圖善論。台北:學生書局。
25. 牟宗三(1985)。才性與玄理·魏晉名理正名。台北:學生。
26. 湯用彤(1978)。玄學·文化·佛教。台北:廬山出版社。
27. 裴松。三國志·魏晉，卷十，荀彧傳。
28. 歐陽建、清嚴可均輯(1981)。全晉文。日本京都:中文出版社。
29. 戴璉璋(1989)。易傳之形成及其思想。台北:文津出版社。

1. 鍾展揚(2009)。王弼易象觀。聯大學報，6(2)，1-18。