莊子論名稱與名譽

Chung Tzu on Name, Title, and Reputation

10.29708/JCS.CUHK.197612_8(1).0022

王煜(YUK WONG)

中國文化研究所學報

8卷1期（1976 / 12 / 01）

109 - 130

繁體中文

According to Chuang Tzu, the relation between name and object (reality or actuality) is analogous to that between guest and host. The term name-object, apart from its literal meaning, refers to title-position-profit or reputation-wealth, to which mundane people are tightly attached, while of which supramundane ＂Authentic Man＂ (a term coined by Chuang Tzu) is forgetful or oblivious. All pursuits for external objects inevitably lead to self-alienation, estranging oneself from one's authentic self, i.e. aesthetic mind that apprehends and admires the spontaneous self-transformation of everything. A sage refrains from accumulating objects-beyond- himself, whether they are fame, disciple, knowledge, or ＂gold-jade,＂ in order to preserve his spiritual quiescence. Nothing can intrude upon his ＂spiritual storehouse＂ or ＂spiritual terrace＂ (two terms coined by Chuang Tzu). For instance, Sung Hsing (Sung Ching or Sung Yung) the Taoistic Moist will not be heartened even though the whole world eulogizes him, and will not be disheartened even if everybody disapproves him. This reminds us of the Russian Orthodox existentialist Nicolai Berdyaev's epigram that spiritual interiorization means freedom, whereas spiritual exteriorization involves slavery. No wonder that Heidegger advocates ＂stepping back＂ during his old age. A Taoistic philosopher-king achieves his objective without being known and praised by his people, while a Confucian emperor, like Yao or Shun or Yü, is inescapably recognized, adored, stuck to, but consequently enslaved by his faithful subjects, when his ＂fatigue hunchback＂ indicates his specific mode of ＂fallenness＂ or ＂inauthenticity＂ (two terms borrowed from Heidegger). A Legalistic king, despite great fame, is always feared rather than loved. And a tyrant will, sooner or later, be insulted and liquidated. In this four-item sovereign-hierachy, non-renowned Taoist sage-emperor definitely occupies the apex. Authentic Man must be free from being worshipped, followed, imitated or simulated. Idolization and modelization are degrading, demoralizing, and degenerating contamination. One should model oneself after nothing except Tao, which is originally both nameless and fameless. Confucianist accentuates the rational bright side of reputation, whereas Taoist emphasizes its irrational dark side. Chuang Tzu denounces fame as both public tool and evil instrument conducive to cunning, contrivance and power struggle. It is easy to sympathetically understand why Sartre declines the honorable Nobel Prize in Literature in 1964. Appealing to vainglory and having harmful side-effects, fame may be emptier than name, which has already been deemed ＂being in mundane sense＂ by Buddhists. To be non-reputed (not disreputable or notorious) characterized Real Man. Namelessness and famelessness may be the realm of supreme cultivation. In Taoism it assumes good positive sense, while in Heidegger it has the bad negative sense of anonymity and ambiguity, which is the third mode of fallenness after the first mode, idle talk, and the second, curiosity.