論《莊子》與《荀子》對「名」的思考－兼論對教育意義的啟發

Comparing the Thought of the Ming in the Zhuangzi and the Xunzi: Also on the inspiration of educational significance

先秦儒家以「正名」為秩序建立的依準，《荀子》繼承孔子「名不正，則言不順，言不順則事不成」的理念，開啟一套「用名」的理論基礎，透過「名」的貞定，予以鋪設一條成德之路及秩序世界。再者，藉由名的建構，樹立其理論的內在批判性格，在邏輯、知性的運作基礎上，對外在世界形成一套以名舉實的制名定位。然而，《莊子》對於「用名」的態度則與《荀子》大相逕庭，《莊子》承繼《老子》對於「周文疲弊」的批判精神，對治「名言」系統所造成的思想綑綁與僵化，從更根本處來說，即是對「心知」活動的懷疑與解剖。一如其所謂「與接為構，日以心鬥」，待於成心有異，各自為營，免不了走向「爭」的地步。《莊子》有鑑於「名言」可能致使的險危，透過對心知、名言的批判，期以開設另一條人文化成的新進路，即藉由對於名言符號的剖析，層層瓦解其間固化、甚至衰頹的價值秩序，予以一個文化更新的可能向度。本論文非以史學角度探討《莊》、《荀》之間的歷史承衍關係，而是以「義理」詮解的視域，透析二者之間對於「用名」態度的討論。二者的對觀，除了二種殊異途徑的走向比較，更在儒、道思想的要義察照中，探討二家在應世理路上的立場選擇。
Pre-Qin Confucianists use zhengming ('rectification of names') as the basis for the establishment of order. The Xunzi inherited Confucius' sentiment - 'if names are not correct, language is not in accordance with the truth of things. If language is not in accordance with the truth of things, affairs cannot be carried on to success' - as the theoretical basis for a system of yongming ('use of names'). The correct definition of ming (name) is necessary to establish a pathway to de (virtue) and an orderly world. Also, the construct of the ming sets the internal critical characteristic and the operational basis of the logic and understanding of the external world, which positions one to proceed with 'the regulation of names,' to 'use the name to raise the real.' However, the Zhuangzi holds a different position from the Xunzi about yongming. Deeply influenced by the Mozi, the Zhuangzi is critical towards the 'decline of the manners of Zhou,' and hold a rigid stricture of thought on the system of mingyan (clarification of names), which is essentially a suspicion and autopsy of the activity of xinzhi (mental perception). As stated in the Zhuangzi, 'our encounters with others then leads to interactions, and daily there is the striving of mind with mind,' the formation of the contentious spirit and the protective hedging of self-interest will inevitably come to competition (or zheng). The Zhuangzi saw the potential risks with the clarification of names, and therefore provided a critical analysis on mental perception and the clarification of names to deconstruct the rigidity and even degenerating system of orderly values, and to provide a possible new vector for cultural renewal. This paper does not take the historical perspective to discuss the hereditary relationship of the Zhuangzi and Xunzi, but rather to take the yili (doctrine, or argumentation) as a framework for interpretation, and analyze their respective attitudes toward yongming. Apart from comparing the two different routes, this paper further aims to weigh upon what positions may be appropriate for the Confucianist and Daoist schools to take regarding the observance of essential principles in secular context.

Pre-Qin Confucianists use zhengming ('rectification of names') as the basis for the establishment of order. The Xunzi inherited Confucius' sentiment - 'if names are not correct, language is not in accordance with the truth of things. If language is not in accordance with the truth of things, affairs cannot be carried on to success' - as the theoretical basis for a system of yongming ('use of names'). The correct definition of ming (name) is necessary to establish a pathway to de (virtue) and an orderly world. Also, the construct of the ming sets the internal critical characteristic and the operational basis of the logic and understanding of the external world, which positions one to proceed with 'the regulation of names,' to 'use the name to raise the real.' However, the Zhuangzi holds a different position from the Xunzi about yongming. Deeply influenced by the Mozi, the Zhuangzi is critical towards the 'decline of the manners of Zhou,' and hold a rigid stricture of thought on the system of mingyan (clarification of names), which is essentially a suspicion and autopsy of the activity of xinzhi (mental perception). As stated in the Zhuangzi, 'our encounters with others then leads to interactions, and daily there is the striving of mind with mind,' the formation of the contentious spirit and the protective hedging of self-interest will inevitably come to competition (or zheng). The Zhuangzi saw the potential risks with the clarification of names, and therefore provided a critical analysis on mental perception and the clarification of names to deconstruct the rigidity and even degenerating system of orderly values, and to provide a possible new vector for cultural renewal. This paper does not take the historical perspective to discuss the hereditary relationship of the Zhuangzi and Xunzi, but rather to take the yili (doctrine, or argumentation) as a framework for interpretation, and analyze their respective attitudes toward yongming. Apart from comparing the two different routes, this paper further aims to weigh upon what positions may be appropriate for the Confucianist and Daoist schools to take regarding the observance of essential principles in secular context.