以「知」與「真知」的分析為核心：論莊子由「忘」達「道」的境界工夫   全文下載

Employing the analysis of "Knowledge" and "True Knowledge": Zhuangzi's efforts for achieving "Tao" from "Forgetting"

本文主張：莊子所言之真知並不屬於知識，或認知活動，故無法由西方知識論的研究進路獲得令人滿意的答案。通過對《莊子》的分析，本文將指出，真知並非睹道之人對於道體的認知，而是體道者所敞開的一種虛明靈覺之心境。依此則有三點必須辨析：其一，真知並非主客對列格局下的知識，也不是認知主體的認知能力，更不是提供某種檢視知識真假的衡量標準。因此，將莊子歸屬於不可知論、懷疑論或觀點主義者，都難免陷入以偏蓋全的困境。其二，真知並非對於道體的認知，吾人並無法藉由理解道體所呈顯的諸原則即達至真知。故將真人視為知曉道體之全部內容者，不僅混淆了知識論與境界論的差異，也使莊學中至為關鍵的實踐工夫淪為知識的附庸。其三，真知既非知識也不由認知活動所獲取，而是在「忘」之工夫中達至。

The advocate of the paper is that the "True Knowledge", as said by Zhuangzi, does not belong to knowledge or cognitive activities, and therefore it cannot obtain satisfactory answers through the study of Western knowledge theory. Through the analysis of , the paper will point out that True Knowledge is not the substance of Tao cognition of the one who's seeing Tao, but the virtual and spiritual state of mind opened by the one who experiences Tao. There are three points that need to be analyzed based on this. First, True Knowledge is not the knowledge of the subject on the pattern, not the cognitive ability of the cognitive subject, and also not the measurement standard for inspecting true and false of knowledge. Therefore, those who categorized Zhuangzi as agnosticism, skepticism or point-of-view doctrine will inevitably have the problem of drawing conclusions from a part. Second, True Knowledge is not the cognition of the substance of Tao; I cannot achieve True Knowledge through understanding the various principles presented by the substance of Tao. Therefore, those who treat True Man as knowing all the contents of the substance of Tao, not only confuse the difference of knowledge theory and realm theory, but also allow the key practical efforts in Zhuangzi theory to become the dependency of knowledge. Third, True Knowledge is not knowledge and is not obtained through cognitive activities, but is achieved from the effort of "Forgetting".