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与现今许多对《齐物论》诠释的论文相比,本文力图为之提供一个诠释的新视角,即“象思维”的视角。“象思维”不仅是庄子等先贤的基本思维方式,也是其文的表达方式。虽然《齐物论》多辩论之言,但“象以筑境”的思考和表达仍是根本。辩论之意,或从“象以筑境”出发,或回归“象以筑境”。正是这种思维和表达方式,使《齐物论》具有无比丰富的内涵,而且也具有同样丰富的启迪性。“齐物”的根本在于回归于“道”,在“道通为一”的感悟中,从精神上消除世间由于陷入脱离“道”的异化,或者说是消除陷入“知”、“言”、“辩”而导致“真伪”、“是非”争论的异化。而回归于“道”,不是概念思维的概念转变,而是在于境界在感悟中的转变,在于能超越世俗的精神境界,使精神境界提升到“天地与我并生,而万物与我为一”的高度。从文开篇天籁、地籁、人籁的描述到文尾“庄周梦蝶”的描述,确乎庄子都是在“立象以尽意”,在非实体、非概念的动态整体的象中来涵咏和展示其文的深邃意蕴。
Compared with many papers on annotation of “homogeneous things” today, this article tries hard to provide a new perspective of interpretation, that is, the perspective of “thinking likeness”. “Thinking like” is not only the basic way of thinking of Chuang Tzu and other wise men, but also the way of expressing it. Although there are many debates on “homogeneous things”, the thinking and expression of “building like a territory” are still fundamentals. Debate, or from “like to build environment” or return to “like to build environment.” It is precisely this way of thinking and expression that makes the “homogeneous things theory” extremely rich connotations and also has the same rich enlightenment. The essence of Qi Things is to return to “Tao”. In the perception of “Tao Tong to Oneness”, the essence of “Qi Things” is to eliminate the alienation of the world from being detached from Taoism, , “Debate” and lead to “authenticity” and “non” controversy alienation. The return to “Tao” is not the conceptual change of conceptual thinking, but the transformation of the realm in perception. It is capable of transcending the spiritual realm of the secular world and elevating the spiritual realm to “coexistence of heaven and earth with me and everything being one with me ”the height of. From the beginning of the article, the descriptions of nature sounds, sounds of nature and sounds of lakes to the description of “Zhuang Zhou Meng Meng” at the end of the text indeed make Zhuang Zi in the image of non-entity and non-concept of dynamic entirety as a whole And show the profound meaning of its text.