論西田幾多郎的「行為性的無」意義上的《莊子》哲學─從「物化論」談起

本文意欲為西田幾多郎在〈從形上學的立場所看到的東西古代的文化形態〉一文中所提出的，與老子並稱為「老莊之教」的莊子思想作為「行為性的無」的思想之論斷的證成，提供可能的論證。本文先論述該文撰寫時西田哲學後期的「行為性的無」觀念之內容，再論述作為《莊子》核心思想的「物化論」如何展現出「行為性的無」之意義。作為絕對無的場所的「媒介者M」的「絕對矛盾的自我同一」的邏輯，能展現在可視為論述「物化」概念的〈齊物論〉中的「天地人三籟」的邏輯上，亦在於《莊子》中的「化」本身乃依於「行為」的變化來推動。而如此的「行為」所展現之「物化」能以「死生」與「夢覺」的方式，來分別對應於現實中的實體之間之轉化與意識之間的轉化。藉由「物化」之化在個物之間與在「個物／普遍者」與個物間之差異，而能展現出「個物與個物的相互限定」之中的「個物」，與「無的自我限定」之中的「個物／普遍者」之間的絕對矛盾的自我同一之關係。

In the present paper, I present a possible argument to justify Nishida Kitaro’s西田幾多郎(1870-1945) inferneces on the thought of Zhuangzi莊子(ca. 369-286 BCE), within the so-called“teaching of Lao-Zhuang”老莊之教together with Laozi老子(ca. 571-470 BCE), as the philosophy of“behavioral nothingness”行為性的無in his writing“Cultural Forms of the Ancient East and West as Viewed from the Standpoint of Metaphysics”從形上學的立場所看到的東西古代的文化形態written in 1934. Firstly, I discuss the concept of“behavioral nothingness”in the later period of Nishida’s philosophy, when his essay was written. Furthermore, I explore how the core thought of“transformation of things”物化in Zhuangzi demonstrates the significance of“behavioral nothingness”; that is, (1) the logic of“absolute contradictory self-identity”絕對矛盾的自我同一, a key concept adopted during the time of Nishida, of“medium M”—the site of absolute nothingness—can be demonstrated within the logic of the“three tones of heaven, earth, and man”天地人三籟in the chapter“Qiwu lun”齊物論(“The Adjustment of Controversies”) of Zhuangzi, as well as (2) the notion of“transformation”in Zhuangzi being reliant on changes in“behaivor.”Additionally, I argue that the“transformation of things”displayed by“behavior”can respond to the transformations between entities in reality and between consciousness in the forms of“death and life”and“awakening and dreaming.”Finally, through the different meanings in the“transformation of things”between the individual and between the“individual/universal”and the individual, the relationship of“absolute contradictory self-identity”within the“individual/universal”in the“self-limitation of nothingness”無的自我限定and the individual of the notion of“the individual and the mutual limitation of the individual”個物與個物的相互限定can be shown.