頁籤選單縮合
題 名 | 《莊子.養生主》篇本義復原=Recovering the Original Meaning of the “Yang Sheng Chu” Chapter in Chuang-tzu |
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作 者 | 周策縱; | 書刊名 | 中國文哲研究集刊 |
卷 期 | 2 民81.03 |
頁 次 | 頁13-50 |
分類號 | 121.33 |
關鍵詞 | 莊子; 養生主; 本義; |
語 文 | 中文(Chinese) |
英文摘要 | The author considers this chapter a most important part of the Taoist classic , but one that has never been correctly understood . The article is divided into three sections . Section 1 suggests that the chapter title "Yang Sheng Chu" may have a double meaning , i.e. , "Yang-sheng Chu"(Nourishing the Master of Life). In the latter sense , the Master of life is the mine or the spirit . The author tries to prove with textual evidence that the title of the chapter and its main theme are derived from the ancient medical canon Huang-ti nei-ching(The Yellow Emperor's Classic of Internal Medicine). The key principle , "Follow (yuan) the central controlling meridian (tu) as a constant rule(ching)" , proposed in the chapter owes its origin to terminology found in the Internal Medicine . So do a number of other elements in the chapter . Section 2 deals with Chuang-tzu's way of reasoning or the development of his argument . Chuang-tzu started by saying (1) that life might be harmed by seeking knowledge , if knowledge was regarded as exhaustible ; and (2) that life might also be hurt if morality or immorality was sought without restraint . The article discusses in detail the bothersome statements in the chapter : "If one does good , one should not approach fame ; if one does evil , one should not approach punishment" . The author has found certain similar statements and ideas expressed in Kuan-tzu , Lieh-tzu , I-Ching , and The Ten Great Classics (circa 400 B.C.), which was recently discovered in a tomb of the Han dynasty . The article particularly offers a substantial study and a new explanation of the statement concerning evil and punishment . Section 3 provides a new analysis of the organization of the chapter . The allegory of Cook Ting's cutting up an ox serves , as all previous scholars have known , to illustrate the main principle of the chapter . But the present author suggests that it also serves to explain the first of the four purposes or results of caring for life , as listed in the opening paragraph of the chapter . The ensuing three allegories illustrate the other three purposes respectively . Thus the scheme is : Yang Sheng Chu : Follow the Central Meridian--the allegory of Cook Tings cutting up an ox . 1. To preserve the body ─ the allegory of Cook Ting's cutting up an ox without damaging the knife. 2. To keep one's life as a whole ─ the allegory of Kung-wen Hsuan , the man who was born with one leg . 3. To sustain one's own life ─ the allegory of the pheasant , who prefers to make a hard living by itself in the swamp to being fed in a cage . 4. To live out one's years ─ the allegory of Lao Tan's death and the unceremonious mourning by his friend Ch'in Shih . The article also points out that concerning the third purpose the Chinese character ch'in does not mean "parents' but "one's self." It also provides new evidence for deciding for deciding a reasonable interpretation of the last and most controversial passage of the chapter about the touch burning out of grease , an analogy which says the body may have died but the spirit and life(fire) are not known as ended. In conclusion , the author thinks the chapter is not mutilated . Instead , it is perfectly organized and well composed . It proves to be a most Significant chapter which makes Chuang-tzu a major philosopher in ancient Chins , one who put greater emphasis on individual freedom than has been previously realized . |
本系統中英文摘要資訊取自各篇刊載內容。