《莊子》對於「物」之生成變化的理解及其所蘊含的「自生」、「獨化」觀念

郭象（c. 252-312）「自生」、「獨化」為魏晉玄學之重要觀念。它們多被理解為否定造物來源、不同於《莊子》思想。然若從《莊子》角度觀之，可發現《莊子》義理中具有可稱為「自生」、「獨化」的觀念，可提供理解「自生」、「獨化」之新的參考角度。概言之，《莊子》對「物」之生成變化的理解是，因物之源的「道」非「物」，故「道」與「物」之間的關係特殊，並非「物」這個層次的生成、支配關係，故追究「物」之根源時，無法找出其他「物」做為其根源。且在「物」的層次看，既以「道」為根源，則非由其他「物」使之生成、變化。故由此可說「物」是自生、獨化、自然、自爾。此可見由《莊子》義理理解「自生」、「獨化」之可能性，亦可做為瞭解《莊子》及魏晉思想之參考。

Guo Xiang’s郭象(c. 253-312) zisheng自生and duhua獨化are importantconcepts in Wei-Jin Philosophy. It is often argued that Guo denied the existence of thesource of wu物, and that this position is not consistent with Zhuangzi’s thought.However, if we meticulously analyze Zhuangzi’s text, we can see that this conclusionis in need of further discussion and debate. This article examines the concepts ofzisheng and duhua in the context of Zhuangzi’s thought. In Zhuangzi’s view, becausethe dao道─the source of wu─is not wu, the relationship between dao and wu is veryspecial. At the level of wu, the relationship is not one of generation and control.Therefore, when we investigate the source of wu, we cannot find another wu as itssource. In other words, since wu is based on dao, it is not produced or changed byother wu. Therefore, it can be said that wu is produced by itself, changes independentlyand naturally, and possesses self-reliance. This view provides a reference point forunderstanding zisheng and duhua from the perspective of Zhuangzi, and forunderstanding both the thought of Zhuangzi and Wei-Jin philosophy.