「反復」之思――天道與性命之間：陳景元《道德真經藏室纂微篇》之哲學思維探論

The Concept of “Repetition” - Between the Way of Heaven and Life: An Exploration of the Philosophical Thinking in Chen Jingyuan’s Daode zhenjing zangshi zuanwei pian (Folios on the Subtleties Assembled from the Archives of the Authentic Scripture of the Dao and its Virtue)

本文之研究問題意識，乃出自對於唐、宋之際「老子學」的轉折及其衍變作一「哲學性思維」之探論，哲學思維作為一種後設反省能力，它不僅反應了思想家背後所代表的思維方式，也是哲學之為哲學所居之地。而關於唐、宋之際的老子學發展，劉固盛《宋元老學》嘗言：是一「從唐代的重玄道體到宋元時期心性論的演進，乃為《老子》哲學思想解釋的第三次重要轉變」，其說具一定的指標性意義，但仍有值得細細審思的空間，須再所商榷的是：唐代老學道體論與至宋代老學心性論二者之間，不僅是一表層的思想史之發展或跳躍，從道體論到心性論也不是一般所謂儒學式的「天道性命相貫通」的直貫式的關係模式，若說有所謂「道家式的性與天道」，事實上那是一在天／人之間的「反復」關係，應更能貼近陳景元老子《注》之思維模式，據此，陳景元之《道德真經藏室纂微篇》在唐代老子學之後，開展出「以反為道」、「以復為性」之新思路，進一步開展出道家式之性命養生倫理學。

The awareness of the research problem in this paper comes from an exploration of the transition of the “Scholarship on Laozi ” at the turn of the Tang and Song Dynasties and its evolution into a framework of “philosophical thinking”. Philosophical thinking, as a post-reflective ability, not only reflects the system of thought represented by the thinker, is also the place where philosophy resides. Regarding the development of Laozi studies between the Tang and Song Dynasties, Liu Gusheng’s “Song Yuan Lao ue” states: “The evolution from Chongxuan (重玄) Daoism in the Tang Dynasty to the theory of mind and nature in the Song and Yuan Dynasties constitutes the third important transformation in the interpretation of the philosophical system of thought in Laozi.” This statement bears a certain indicative significance, but there is still room for careful consideration. What needs to be further discussed is that the development fromthe Tang Dynasty school on the nature of the Dao in Laozi to the Song Dynasty on the mind and nature in Laozi does not merely mark a step in the evolution of the history of thought at a superficial level, but also from the theory of Taoism to the theory of mind and nature is not a straight-line relationship model that is generally called Confucian-style “the connection between heaven and life”. “Human nature and the way of heaven” , in fact, it is a “repeated” relationship between heaven and man, is in fact closer to the mode of thinking we find in Chen Jingyuan’s (陳景元) interpretation of Laozi. Chen Jingyuan's Daode zhenjing zangshi zuanwei pian 道德真經藏室纂微篇 (Folios on the Subtleties Assembled from the Archives of the Authentic Scripture of the Dao and its Virtue) therefore introduces the fresh notions of “taking the opposite / reversal as the Dao” and “taking the complex as the nature” in post-Tang Laozi studies, thereby further developing the field of “Daoist-style life-preserving ethics”.