道家型知識分子論

《莊子》的生存美學與政治批判—
重省道家型的知識分子論
一、 前言：知識分子何必專屬儒者「士」與「君子」是先秦以來的菁英階層，他們雖代表擁有更多知識的一批人，但擁有更多專業知識卻未必能彰顯本文所謂的「知識分子」，因為他們也可能只是擁有更多統治管理的智識
與技能，卻總與統治階層完全站在一起，甚至本身便是統治階層或代言人。而本文所謂「知識分子」須另有一番「價值判斷」的取捨，若以傳統儒家術語來說，「士」與「君子」必須有管理技術、階級利益之外，更高的「道」或「道統」之終極關懷與價值判斷。1 如孔子所謂：「士志於道，而恥惡衣惡食者，未足與議也。」（〈里仁〉）、「朝聞道，夕死可矣！」（〈里仁〉）、「道不行，乘桴浮於海。」（〈公冶長〉）、「君子不器。」（〈為政〉）、「君子之於天下也，無適也，無莫也，義之與比。」（〈里仁〉）、「君子去仁，惡乎成名？君子無終食之間違仁，造次必於是，顛沛必於是。」
（〈里仁〉）；而曾子亦曰：「士不可以不弘毅，任重而道遠。仁以為己任，不亦重乎？死而後已，不亦遠乎？」（〈泰伯〉）。
可見，士、君子這些概念，到了孔子身上，已從貴族統治階級等利益團體之享有者，轉化為一種自覺的理想性身分和性格，那便是：一個士、君子應將自己的存在意義，透過公共化的實踐歷程，將道德情懷（內聖）推擴落實到公共的處境（外王），例如公平正義和幸福安詳的道德理想王國之實現。可見，儒者須有一價值自覺（如仁心之覺醒），並透過公共化的實踐過程（如政治之參與），將價值逐步實現並推擴；這種將自身生命意義公共化的理想性格，便是孔子的知識分子性格之覺醒與實踐。所以，孔子對於自己所認同的人生方向之定位（立志），幾乎都和
個人性的利益無關，而和眾人的福祉扣合。例如〈公冶長〉有一段關於孔子之「志」的對話：「顏淵、季路侍。子曰：『盍各言爾志？』子路曰：『願車馬、衣輕裘，與朋友共。敝之而無憾。』
顏淵曰：『願無伐善，無施勞。』子路曰：『願聞子之志。』子曰：『老者安之，朋友信之，少者懷之。』」「老者安之，朋友信之，少者懷之」顯然只是舉例來說，但它透顯出孔子心之所之，全在「己立立人，己達逹人」的仁德之外王推擴上，亦即公共關懷與理想王國的建立。這也可解釋孔子為何對政治保有高度關懷與參與熱情，其因無他，政治乃涉及最大眾人之事，而秉持著以政治為志業—「政者，正也」—的理想主義立場，孔子不肯也不願坐視政治變成統治階層的利益事業。
這也是為何孟子要樹立道統的原因，必須給予政統一價值方向，為統治階層樹立理想典範（如堯、舜等聖王形象），並以此來指導批判政治和君王，而此亦是孟子極為突出而強烈的知識分子性格和身影。他的不動心、浩然之氣，不僅消極上可以面對權力的誘惑，積極上更發揮「說大人，則藐之，勿視其巍巍然」的批判勇氣；而在梁惠王、齊宣王的君王權勢面前，他那直諫不曲的種種言論，從不內縮與折扣。甚至在齊宣王面前發表推翻暴政有理的大膽主張：「賊仁者謂之賊，賊義者謂之殘，殘賊之人謂之一夫。聞誅一夫紂矣，未聞弒君也。」2 孟子這種「惟大人為能格君心之非」、「自反而縮，雖千萬人，吾往矣」的氣魄與承擔，放在中國知識分子歷史來看，確實樹立了巨人身影，成為知識分子的精神典範。

《莊子》的生存美學與政治批判—
重省道家型的知識分子論
一、 前言：知識分子何必專屬儒者「士」與「君子」是先秦以來的菁英階層，他們雖代表擁有更多知識的一批人，但擁有更多專業知識卻未必能彰顯本文所謂的「知識分子」，因為他們也可能只是擁有更多統治管理的智識
與技能，卻總與統治階層完全站在一起，甚至本身便是統治階層或代言人。而本文所謂「知識分子」須另有一番「價值判斷」的取捨，若以傳統儒家術語來說，「士」與「君子」必須有管理技術、階級利益之外，更高的「道」或「道統」之終極關懷與價值判斷。1 如孔子所謂：「士...

無名之謝言感辭
本書的想法醞釀久矣，最後藉由國科會三年期計畫案「道家型的知識分子論」（NSC992410H194114MY3）之因緣，集中心力將其寫出，並重新定名為「道家型知識分子論—《莊子》的權力批判與文化更新」，在此致上感謝。本書共由八篇環環相扣的系列論文構成，文章都已經正式刊登在THCI Core 的核心期刊上。
本書的付梓，除了對人生各種因緣，有言說不盡的謝意外，最內在的心聲，其實更多的是悼念和疑情。不管是《當代新道家》或者《道家型知識分子論》，都是行者一路崎嶇走來，披荊斬棘的路標印記。就像拓荒者，無路而必得開路的無奈與認命。
如今孤行者心境，略有幾分水窮滋味，頓然默坐雲起時，才發現—其行如馳，身心俱疲，青春已老。人生或許是一條永未完成的變化道路，但在眼前這一林中空地的小幽谷，旅人得停下腳步，好好一眠，靜靜回憶。那些人生已然錯過的、辜負的、難追憶的—無以名狀之逝水年華與人事景物。
賴錫三

無名之謝言感辭
本書的想法醞釀久矣，最後藉由國科會三年期計畫案「道家型的知識分子論」（NSC992410H194114MY3）之因緣，集中心力將其寫出，並重新定名為「道家型知識分子論—《莊子》的權力批判與文化更新」，在此致上感謝。本書共由八篇環環相扣的系列論文構成，文章都已經正式刊登在THCI Core 的核心期刊上。
本書的付梓，除了對人生各種因緣，有言說不盡的謝意外，最內在的心聲，其實更多的是悼念和疑情。不管是《當代新道家》或者《道家型知識分子論》，都是行者一路崎嶇走來，披荊斬棘的路標印記。就像拓荒者，無路而必得開路的無...

自序　一條「道家型知識分子」的荊棘之路 ······································ i
無名之謝言感辭 ·········································································································· xix
第一章
《莊子》的生存美學與政治批判—
重省道家型的知識分子論
一、前言：知識分子何必專屬儒者 ··································································· 1
二、格格不入的鵷鶵形象—《莊子》首先突顯生存美學
的抉擇 ···················································································································· 4
三、遊牧於權力之外的道家型知識分子—生存美學隱含的
政治批判 ············································································································· 15
四、入遊其樊的庖丁形象—「在方內中遊乎方外」的綜合
智慧 ······················································································································· 22
五、庖丁解牛的權力解剖—遊刃有餘的微型權力批判 ····················· 27
六、結論：洞察局勢之變與遊牧於權力空隙來化導政治暴力—
從牟宗三的「察事變」與余蓮的「勢思維」再進一解 ················· 33
第二章
《孟子》與《莊子》兩種氣論類型的知識分子與權力批判
—「浩然之氣」與「平淡之氣」的存有、倫理、政治性格
一、前言：氣論的內聖面與外王面之連結 ··················································· 43
二、「氣」在《孟子》中的「存有」位階 ··················································· 45
三、「氣」在《莊子》中的「存有」位階 ··················································· 52
臺⼤大出版中⼼心
四、「氣」在《孟子》與《莊子》中的存有論與倫理學的統合：
冥契體驗、存有開顯、倫理實踐的三位一體性 ································ 62
五、「氣」在《孟子》與《莊子》中的公共倫理之「外王」意義：
浩然之氣與平淡之氣的批判性 ·································································· 88
六、結論：《孟子》與《莊子》兩種知識分子的批判性比較 ·········· 111
第三章
差異、離心、多元性—
《莊子》的物化差異、身體隱喻與政治批判
一、身體觀研究視域的辯證複雜性 ······························································· 117
二、將《莊子》放入中國古代「身體政治論」脈絡的考察意義 ····· 121
三、同一性形上學與大一統政治論的合謀共構：畢來德對中國
整體論的疑慮 ································································································· 125
四、《莊子》對同一性形上學的返下解構：「氣化」（一）與
「物化」（多）的相即 ·············································································· 131
五、《莊子》對心君和國君的身體解構和國體解構 ······························ 145
六、結論：「後形上學、後傳統、重視差異、重視身體」的
《莊子》當代性 ····························································································· 163
第四章
身體、氣化、政治批判—
畢來德《莊子四講》與〈莊子九札〉的身體觀與主體論
一、道家的美學體驗是純粹「心知」？還是身心一如的「體
知」？ ················································································································ 171
二、畢氏解《莊》方法的體驗與覺知性格 ················································· 177
三、畢氏的身體思維突破牟宗三與徐復觀的心靈思維 ························· 182
四、畢氏著重在技藝層面的身體經驗 ··························································· 189
五、畢氏以身體思維取代形上思維 ······························································· 193
六、畢氏的身體思維缺乏氣論支援：從何乏筆看畢來德與余蓮的
異同 ····················································································································· 195
七、畢氏缺乏梅洛龐蒂「獻身於世界而存有」的「世界」向度 ····· 204
八、畢氏嚮往的嶄新主體（語言主體）未必與氣論相衝突 ··············· 215
九、畢氏缺乏傅柯、德勒茲式的域外思考，拒絕海德格的存有
思維 ····················································································································· 223
十、結論：道家身體觀的三面向—禮教規訓、技藝融入、氣化
交換 ····················································································································· 232
第五章
《莊子》的雅俗顛覆與文化更新—
以流動身體和流動話語為中心
一、商代之「神話身體」與周代之「禮教身體」的雅／俗轉變 ····· 235
二、《山海經》的「怪誕身體」與春秋時期君子的「威儀身體」 ···· 243
三、《莊子》的流動身體與流動語言之支離策略：醜怪、技藝、
卮言 ····················································································································· 255
四、巴赫金的雅俗顛覆之狂歡文化理論：廣場空間中怪誕身體
與流動話語 ······································································································ 282
五、結論：《莊子》與巴赫金對文化的批判與更新—脫冕與加冕
的帽子戲法 ······································································································ 297
臺⼤大出版中⼼心
第六章
莊子與羅蘭．巴特的旦暮相遇—
語言、權力、遊戲、歡怡
一、前言：巴特〈法蘭西就職講演〉與莊子〈齊物論〉的旦暮
之遇 ····················································································································· 305
二、巴特要的是快樂而非榮譽：語言、權力、主體的網羅與逃
逸 ·························································································································· 307
三、莊子的「逍遙之樂」與老子的「寵辱若驚」 ·································· 314
四、生命之流（不斷流變的內容）與我之虛構（不變的亞哥號艦
艇之名） ··········································································································· 319
五、巴特要在權力之中活出權勢之外：無所不在與永久長存的權
力揭露 ················································································································ 323
六、既無所逃於權力廚房，那麼便得學會庖丁解牛的技藝 ··············· 326
七、巴特看出語言結構的法西斯主義，從此走向符號的離心遊
戲 ·························································································································· 332
八、莊子說：與其落入是非二元的爭辯耗損，莫若以明而走向
兩行之道 ··········································································································· 340
九、結論：巴特與莊子在文學力量與文本空間中的旦暮相遇 ·········· 347
第七章
《莊子》的文學力量與文本空間—
與羅蘭．巴特「文之悅／醉」的互文性閱讀
一、貶謫哲學／重返文學：文哲一體新景觀 ············································ 355
二、謬悠、荒唐、無端崖：虛位、漂浮、差異化的書寫策略 ·········· 361
三、環中是第三條路：解構「此亦一是非，彼亦一是非」的語言
法西斯主義 ······································································································ 366
四、無何有之鄉與夜總會：語言遊戲中的烏托邦 ·································· 372
五、弔詭之夢：書寫是為了「改變主體」並創造「夢的文本」 ····· 378
六、為女妄言，女且妄聽：理想的書寫與理想的讀者 ························· 382
七、水可以裝壺蘆外面：想像虛構對意識型態的顛覆力量 ··············· 387
八、「支離」其形、其德，還有支離「文本」：插科打諢的轟然
力量 ····················································································································· 390
九、巴特文學符號學的文學力量與文本空間：〈法蘭西就職講演〉
的再分析 ··········································································································· 394
十、《莊子》對巴特深層文學力量的迴響：修辭、遊戲、欲望、
批判 ····················································································································· 402
十一、巴特與莊周在文本中旦暮相遇：氣韻生動的文本與庖丁解
　牛的空間 ······································································································ 408
十二、永未完成的結論 ························································································ 413
第八章
氣化流行與人文化成—
《莊子》的道體、主體、身體、語言、文化之體的解構閱讀
一、前言：「以道觀之」的省察視域 ··························································· 417
二、從「道體」到「體道」的詮釋轉向與後續發展：牟宗三
與海德格 ··········································································································· 419
三、道體的初步解構：《老子》的「道沖而用」與「有無玄
同」 ····················································································································· 430
四、道體的徹底解構：《莊子》的「氣化流行」與「物化差
異」 ····················································································································· 438
五、「造化無主」與「變化常新」 ······························································· 452
臺⼤大出版中⼼心
六、空虛、流變、多元、日新的「非主體之主體」 ······························ 458
七、支離、流動、氣化的身體 ········································································· 475
八、流變之文：氣化流行的卮言書寫與氣韻生動的文本空間 ·········· 481
九、《莊子》式的人文化成：統合結構與非結構的文化更新 ·········· 493
十、結論：儒、道人文觀的差異兩行 ··························································· 507
參考書目 ···························································································································· 513
索引 ········································································································································ 529

自序　一條「道家型知識分子」的荊棘之路 ······································ i
無名之謝言感辭 ·········································································································· xix
第一章
《莊子》的生存美學與政治批判—
重省道家型的知識分子論
一、前言：知識分子何必專屬儒者 ··························...