心学还是身学？——论徐复观对庄子的误读

Abstract

徐复观是从心学的角度来解读庄子的，所以他特别注重“心斋”概念，但心学诠释范式并不是“以庄解庄”的自然结果，而是“以儒解庄”造成的。新儒家的立场，造成了徐复观对庄子的误读。《中国人性论史·先秦篇》是寻找“心体”的一次努力，但庄子哲学的“心”在作用层，而不在本体层，心斋并不是要去寻找本心或真心，而是刳心、无心。《中国艺术精神》借用胡塞尔现象学的“纯粹意识”概念来解读心斋之心，也是不成立的。为了开出庄子思想的艺术哲学维度，较之胡塞尔的意识现象学，梅洛一庞蒂的身体现象学或许更为适用。总体上看，庄子哲学显然并不是心学。庄子哲学的身学诠释范式，迄今尚未形成，但已经有了一种趋势。毕来德的《庄子四讲》在庄子哲学的心学诠释范式之外，提示了身体哲学的诠释方向。

Xu Fuguan tried to interpret Zhuangzi from the perspective of the mind, emphasizing especially on the concept of ＂xinzhai.＂ However, this interpretative paradigm is not a natural result of ＂adopting Zhuangzi＇ s perspective to interpret Zhuangzi＇ s teachings.＂ Instead, he was adopting Confucianist perspective in the interpretation of Zhuangzi. His adoption of new Confucianist perspective resulted in his misreading of Zhuangzi＇ s teachings. His Chinese History of Human Nature in the Pre-Qin Period is an effort to find ＂mind and body, but in Zhuangzi＇ s philosophy, ＂mind＂ is func- tional, rather than ontological. The purpose ofxinzhai is not to look for the origin or essence of mind, but to empty or re- move mind. In his Chinese Art Spirit, his borrowing Husserl＇ s phenomenological concept of ＂pure consciousness＂ to in- terpret the concept of mind in the term xinzhai is not really valid. To figure out the philosophical dimension of Zhuangzi＇ s teachings, Merleau-Ponty＇ s body phenomenology is probably more effective. Generally speaking, Zhuangzi＇ s philoso- phy is evidently not one of the mind. Taking the teachings of Zhuangzi as a philosophy of the body, this interpretive para- digm, thought not yet established, is becoming a trend. Jean Frangois Billeter＇ s Lectures on Zhuangzi, besides offering a paradigm to interpret Zhuangzi＇ s teachings as a philosophy of the mind, does suggest a possibility to take Zhuangzi＇ s teachings as a philosophy of the body.