從越名任心到通物盡言—當代視域下重探嵇康〈釋私論〉的意義轉向

From “Surmounting Scholasticism by Following Nature” to “Making Self-Other Connections”: A Contemporary Study of Ji Kang’s Shishilun

嵇康的〈釋私論〉載有「越名教而任自然」這一句名言，於魏晉「名教與自然」之「正—反—合」的發展論述中，每每被視為「反」的階段，並成為魏晉任誕言行士風的重要理據，在標榜自由與追求個體之近代思潮的推波助瀾下，這樣的判讀已成為學界的共識與定論。

然這個影響深遠的標籤，實則限縮了該論的關懷旨趣與思想格局。有鑑於此，筆者考慮從主體境界與客觀世界的關係重構入手，將關鍵詞從以「越名任心」為重心，轉向「通物」與「盡言」，前者旨在建構自他相須的倫理學進程，力圖跳脫唯我任獨而能有物我共榮、群己相濟的實踐進程，並可視為後續嵇論及魏晉文化在倫理與美學之關係的中介；後者盼能從公之言說客觀論域的重視，使以往側重在主體修養境界的層面，不斷地向他者的「生活世界」扎根轉進，以更貼近時代需要的面貌，成為我們共築真誠之美好世界的動源。

經此重探，不唯在回應當代以倫理學重解《莊子》的新趨勢，亦在突顯嵇康於儒家公私概念發展史上的角色，尤期待使該論從遠儒近道的舊詮轉為儒道並濟下的產物，而成為嵇康相須思想在倫理學面向上的落實。

Ji Kang’s Shishilun features the famous line, “surmounting scholasticism by following nature.” During the development of the dialectics of scholasticism and nature in the Wei-Jin Dynasties, this line was regarded as a key rationale for the deeds of dissipated elites. With the influence of contemporary thought that stresses freedom and the pursuit of individuality, this interpretation of Shishilun has become the consensus of academic circles.

Nevertheless, this far-reaching interpretation limits the conception of Shishilun. In light of this, the relationship between the subjective and objective worlds is reconsidered, shifting the line from “surmounting scholasticism by following nature” to “making self-other connections (tongwu)” and “being fully engaged in debates (jinyan).” The first shift, “making self-other connections,” constructs the ethics of self-other interdependence and challenges the assumption that mutual prosperity and altruism can be achieved through self-indulgence. Subsequently, the second change, “being fully engaged in debates,” can be regarded as the balance between ethics and aesthetics in Ji Kang’s theory and in Wei-Jin culture. Moreover, the second shift focuses on the objective domain of public opinion, shifting away from the realm of self-cultivation and toward constant reflection on the “life world of the other.” Therefore, we may become closer to the needs of the present and co-create a harmonious and beautiful world.

This re-examination not only responds to the contemporary trend of reinterpreting the ethics of Zhuangzi but also highlights Ji Kang’s role in developing the Confucian concept of public versus private. Additionally, this study departs from previous interpretations that downplay Confucianism and elevate Taoism and proposes an interpretation that stresses both Confucianism and Taoism. As a result, the dialectics of Ji Kang’s thought in ethics can be enriched.