庄子的自由思想及其当代意义

发布时间：2018-04-20 03:27

本文选题：庄子 + 超越的自由　；参考：《深圳大学》2017年硕士论文

【摘要】：庄子哲学的核心内容就是其关于人之自由的论述。庄子用来表述人从束缚中解放出来的“逍遥”、“解放”的自由状态,从根本上说就是一种“超越的自由”。本论文将从庄子对孔子恢复“周礼”所面临困境的批判出发,依次分章节探讨庄子“超越的自由”及其特性、“超越的自由”超脱的对象与实现的目标、实现“超越的自由”的路径与技艺方法、庄子自由思想的局限与合理性以及这一自由观在当代的借鉴意义。绪论部分着重说明该选题的来源及其意义,研究现状以及本论文的逻辑顺序和新意。第一章论述了“超越的自由”的缘起及其在庄子哲学思想中的核心地位。庄子针对孔子试图通过恢复“周礼”的政治理想而推行社会教化的实践困境,批判性地指出:孔子的价值理想脱离了现实生活实际,其礼乐仁义之教背离了人之存在的美好价值,最终戕害了人的自由本性。庄子基于对人的生存处境的深刻体察,提出了“超越的自由”的哲学主张,并将它作为其哲学的核心贯穿始终。第二章深入探究了庄子“超越的自由”所超脱的对象及其实现的目标。庄子认为,“超越的自由”所超脱的对象是受“欲”束缚的生存状态。庄子指出,人的生命之所以会沉沦就在于“欲”。“欲”在庄子看来,是一个短暂性碎片化偏执性的存有,它有多样化的表现形式,诸如情爱欲、智巧欲、功名欲、物利欲、权势欲等;它是诱惑和驱动人背离永恒美好之道、走向奴役不幸的根本。庄子基于“欲”对人的自由的破坏性,倡导一种“脱欲入道”的超越的自由生存。庄子用“依道而行”表示这种有价值自由生存形成的根据。第三章阐释了“超越的自由”的实现路径与技艺方法。庄子认为人是一种处于人间世的“寄寓”式的存在,所以自由的实现路径就是一种“居间式寄寓”,即人在价值对立的“多难”处境中因时因地超越而自由。庄子认为,这一路径在根本上决定了人实现自由的技艺方法:一方面人需要警惕世俗之“欲”,并通过对主体一己私“欲”的消解来实现自由,亦即需要讲求“坐忘”、“心斋”、“虚己”的技艺方法;另一方面人要通过对本真性宇宙之道的认知和保有而与道偕行,而这则要讲求“守宗”、“保始”、“葆真”的技艺方法。第四章立足当代社会阐述庄子自由之思的启示和借鉴意义。首先,本文把马克思主义视域中的自由理解为:自由是社会的人通过对必然性的认识和对客观世界的改造而形成的自主创造的历史实践活动;本文基于这一立场揭示了庄子自由思想的两个局限:其一,庄子自由观由于没有意识到自由是人的创造性的自主实践活动,因而在本质上具有主观主义的历史局限性;其二,庄子自由观由于没有意识到自由实现的社会历史性,因而在本质上具有个体主义的历史局限性。本文同时概括出庄子自由思想的三个合理内核:关怀生命的精神、自身修为的精神以及无限超越的精神。其次,本文指出当代社会的问题和危机主要表现在三个方面:一,科技主义猖狂导致的人的内在价值崩溃与缺失;二,现代利己主义兴盛导致的人格的低下与平庸;三,消费主义盛行,破坏了人与自然和谐的关系。同时,基于当代生活世界的困境,针对性地阐明了庄子自由思想对于克服现代社会中科技主义、利己主义、消费主义的危害性所具有的借鉴意义。
[Abstract]:The core content of Chuang-tzu's philosophy is his exposition of the freedom of man. Chuang-tzu is used to express the freedom of "free" and "liberation", which is essentially a "transcendent freedom". This thesis will be divided into chapters from Chuang-tzu's criticism of the dilemma faced by Confucius in restoring "Zhou Li". To discuss Chuang-tzu's "transcendent freedom" and its characteristics, the object of transcendent freedom, the goal of transcendence and the goal of realization, the realization of the path and technique of "transcendence freedom", the limitation and rationality of Chuang-tzu's free thought and the reference significance of this freedom view in the contemporary era. The first chapter discusses the origin of "transcendence freedom" and its core position in Chuang-tzu's philosophical thought. Chuang-tzu aims at the practical predicament of Confucius's attempt to carry out social education through the attempt to restore the political ideal of "Zhou rites", and criticize that Confucius's ideal of value is divorced from the real life. In fact, his ritual and benevolent and benevolent teaching deviates from the good value of human existence and ultimately damages the human nature of freedom. Based on the profound understanding of the situation of human existence, Chuang-tzu puts forward the philosophical proposition of "transcendent freedom" and takes it as the core of his philosophy. The second chapter deeply explores Chuang-tzu's transcendent freedom. Chuang-tzu believes that the object of "transcendent freedom" is the state of existence bound by "desire". Chuang-tzu points out that the reason that human life sink is "desire". "Desire", in Chuang-tzu's view, is a short, fragmented and persistent entity, which has diversified forms of expression, such as love. Desire, desire for wisdom, desire for fame, desire for wealth, and desire to power; it is the root of temptation and drive to deviate from the way of eternal beauty and to the root of unfortunate enslavement. Based on the destructive nature of "desire" to human freedom, Chuang-tzu advocates a free survival of "deed into the way". Chuang-tzu uses "according to the way" to express the formation of this kind of free survival. According to the third chapter, the third chapter explains the way of realizing "transcendent freedom" and the technique of art. On the one hand, people need to be vigilant about the secular "desire" and realize freedom through the dispelling of the personal "desire" of the subject. The fourth chapter, based on the contemporary society, expounds the inspiration and reference of Chuang-tzu's freedom of freedom. Firstly, this article understands the freedom of Marx's view as: freedom is the social people's understanding of necessity and the change of the objective world. Based on this position, this article reveals two limitations of Chuang-tzu's free thought based on this position: first, Chuang-tzu's view of freedom, because he does not realize that freedom is the creative and independent practice of human beings, has the subjectivism limitation of history in essence; secondly, Chuang-tzu's view of freedom has no intention. Recognizing the social historicity of freedom, it has the historical limitations of individualism in essence. This article also summarizes the three rational cores of Chuang-tzu's free thought: the spirit of caring for life, the spirit of self repair and the spirit of infinite transcendence. Secondly, this article points out that the problems and crises of the generation of society are mainly expressed in three parties. Face: first, the internal value collapse and lack of human being caused by the rampant technocrism; two, the low and mediocre personality caused by the prosperity of modern egoism; three, the prevalence of consumerism, destroying the relationship between man and nature. At the same time, based on the plight of the world of contemporary life, it is clearly stated that Chuang-tzu's free thought is to overcome the modern society. The harmfulness of science and technology, egoism and consumerism is of referential significance.

【学位授予单位】：深圳大学
【学位级别】：硕士
【学位授予年份】：2017
【分类号】：B223.5

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