《莊子》「仁義禮智」之倫理實踐義蘊－「結構現象學」取向之探究

The Implications of Ethical Practices of ＂Ren Yi Li Chi＂ in Chuang-Tzu-A Structural Phenomenological Approach

李德材(Te-Tsai Lee)

莊子 ； 倫理 ； 結構現象學 ； 仁義禮智 ； Chuang-Tzu ； Ethics ； Structural Phenomenology ； Ren Yi Li Chi

逢甲人文社會學報

32期（2016 / 06 / 01）

1 - 29

繁體中文

本文主張《莊子》的倫理實踐起源於對「道為天下喪」這一存有論生成歷程基本事實之關懷，從而在倫理實踐上以回歸道在其原初倫理處境所顯示的那種混芒澹漠與自由開放性為基礎。但是，這一原初倫理處境之回歸，首先需要被聯繫到道德範疇上的「性德存有論」以及「道」之結構生成歷程中，從而在道德工夫與倫理實踐兩大結構整體間，產生同一與差異循環反覆之辯證性關係。同時，我們以結構現象學所謂的「基本現象」之生成與衰變來詮釋《莊子》的「道德」所顯示的法則性原理，從而指出道德實踐之「向前」（有為）生成則產生仁義禮智諸德性之實踐；但道德實踐之「向前」生成必然也會出現衰變的現象，人也因此必須「向後」地「性德返修」，並投身於自身生命結構之徹底轉化，進而發現與掌握「無為」這一「深層結構法則」。最後，從《莊子》哲學之總體構成角度來看，「仁義禮智」諸德性其實是可以在《莊子》的道德實踐總體構成中得到某種意義之安立的。

This paper advocates that the ethical practice of Chuang-Tzu is motivated by the concerning of the basic fact that Tao is obscured and lost by the world, this fact being an ontological generating process, and then proposes that the ethical praxis must return to the indifference, freedom and openness which are revealed by the primordial ethical situation of Tao. However, this return to the primordial ethical situation must be linked to the ontology of virtue condition on the one hand, and to the structuralized genesis of Tao on the other hand. Thereby, the return activates a recurring dialectical relationship-an interplay of the identity and difference-between the efforts of Tao-Te and the ethical praxis. Meanwhile, we interpret the generation and decline of the principle of Toa- Te in terms of the so-called fundamental phenomenon of structural phenomenology. Interpreting this way, we demonstrate that the ‘forward' ( i.e. action ) genesis of moral praxis could realize the virtues such as Ren, Vi, Li, Chi. Nevertheless, this ‘forward' realization of virtues is doomed to decline, so a man must unceasingly return ‘backwards ' to his own inner self-overcoming. This ‘backward' return involves ones radical transformation of his life structure, and pushes him to recognize and apprehend the 'Wuwei' ( i.e. non-action) -the principle of the deepest level. Finally, we argue that from the perspective of the whole philosophical configuration of Chuang-Tzu, the virtues such as Ren, Yi, Li, Chi truly have their reasonable place and significance in the totality of Tao in Chuang-Tzu.

1. 賴錫三(2006)。牟宗三對道家形上學詮釋的反省與轉向─邁向「存有論」與「美學」的整合道路。台大中文學報，25
   連結：
2. Heidegger, Martin,Krell, D.F.(Ed. Trans.)(1993).Basic Writings.N.Y.:Harper Publisher Inc..
3. Morasch, Gudrun(1996).Hermetik und Hermeneutik: Verstehen By H. Rombach und Hans-Georg Gadamer.Heidelberg:C.Winter.
4. Rombach, Heinrich(1988).Strukturontologie -Eine Phanomenolige der Freiheit.Munchen:Alber.
5. Rombach, Heinrich(1987).Struktur-anthropologicz-Der menschlich Mensch.Freiburg:Verlag Karl Alber.
6. Rombach, Heinrich(1966).Substanz System Struktur-Die Ontologie des Funktionalismus und der philosophische Hintergrund der mudernen Wissenschaft.Freiburg:Verlag Karl Alber.
7. Rombach, Heinrich(1988).Strukturontologie-Eine Phanomenologie der Freiheit.Munchen:Alber.
8. Rombach, Heinrich(1994).Der Ursprung: Philosop[hie der Konkreativität von Mensch und Natur.Freiburg im Breisgau:Rombach Wissenschaft.
9. 王叔岷(2007)。莊子校詮。北京:中華書局。
10. 牟宗三(1980)。智的直覺與中國哲學。台北:台灣商務印書館。
11. 唐君毅(1980)。中國哲學原論．原道篇。台北:學生書局。
12. 郭慶藩輯(1983)。莊子集釋。台北:漢京出版社。
13. 葉海煙(1997)。老莊哲學新論。台北:文津出版社。
14. 歐崇敬(2010)。莊子與解構主義。台北:秀威資訊科技公司。
15. 蕭逸民(2005)。論《莊子》的「德」字意涵─個別殊異性。高雄師大學報，18
16. 鍾泰(2008)。莊子發微。上海:古籍出版社。
17. 羅姆巴赫、王俊譯(2009)。作為生活結構的世界─結構存有論的問題與解答。上海:上海書店出版社。