莊子思想中作為他者之「物」──以工夫論為核心的思考

The Other as the Other in Zhuangzi’s Philosophy: Reflections Centered on the Theory of Self-Cultivation

莊子常被視為心學大家。本文從莊子的工夫論入手，指出莊子的工夫論有兩型，一是以轉化意識為核心的心齋工夫論，一是以轉化物材為核心的技藝工夫論，兩者皆可達到轉化主客雙方、一體無分之境。莊子的一體境界雖因主體的轉化，超越了認知的格局，無主客之分，心靈虛室生白。然而，心靈的一體境界中的「無物」是意識境界的語言，不是存有論的語言。莊子的一體境界並沒有抹殺物，反而是昇華並保全了物，此間仍有物之在其自體的「物之初」之物。「物之初之物」是無物之物，而心齋之心是無知之知，心齋境界呈現時，主體與萬物是「氣聽」的內在的共在關係，主客同時回到自家的本來面目。在莊子的世界中，作為他者的他人或物獲得了存有論的肯定。

Zhuangzi is often regarded as an authority in the realm of spiritual cultivation. This article explores Zhuangzi’s theory of self-cultivation and identifies two distinct approaches: one focuses on the transformation of consciousness, known as the“Inner Chamber”practice, while the other centers on the transformation of materials, referred to as the“Craftsmanship”practice. Both methods can achieve a state of transformation where the boundaries between the self and the external world blur, leading to a sense of unity. Zhuangzi’s state of unity transcends cognitive boundaries and erases the distinction between the self and the external world, creating a realm of spiritual emptiness. However, the concept of“nothingness”in this realm is a linguistic expression of consciousness, rather than a denial of existence. On the contrary, it elevates and preserves the essence of all things, including the innate essence of material substances, often referred to as the“primordial essence of things.”The“primordial essence”is a paradoxical concept, simultaneously devoid of substance and possessing substance, while the“Inner Chamber”of the mind represents“knowledge in ignorance.”When this state is realized, there exists an intrinsic coexistence between the self and all things, returning both to their original essence. In Zhuangzi’s worldview, the other, or external entities, receive affirmation within the framework of existence, leading to harmony between the self and the material world.