《莊子》的技藝之道與共生轉化：從「以我宰物」到「以天合天」

Daoist Technological Critique and Gongsheng Transformation: From “ Dominating Over Things by the Self ” (以我宰物) to “Matching Tian with Tian” (以天合天)

自「人類世」以來，人做為「萬事萬物衡量尺度」的主宰角色，發展出「知識就是力量」的主體性哲學模式，把「自然」當成一部有待「利用」的客體大械器，讓自然成為德國哲學家海德格所憂心的「萊茵河只成為水力發電場」、「地球只成為加油站」。誠如海德格所反省，西方形上學思維下的科技發展，把古希臘以來的「開顯式技術」轉化為現代科技的「支配式技術」；如果用道家哲學的話來描述，就是人類過度的「有為」，使「人之道」對「天之道」的傾斜與取代，讓「人類世」逐漸走向「損不足以奉有餘」的天人失衡。因此如何將「人之道」的「自是，自見，自矜，自伐，自有功」，轉向「天之道」的「不自是，不自見，不自矜，不自伐，不自有功」，如何讓人類的剛強暴力轉向柔軟共生，是道家提供的重新回返天人平衡的治療之道；當中《莊子》透過「技藝」實踐的「天人」轉化機制，讓技藝達人在實踐「技進於道」的過程中，實踐者得以從「以我宰物」轉化為「物我相化」，乃至於「以天合天」的物我兩全。本文將聚焦《莊子》對技術實踐的天人機制之轉化描述，以及其中「以天合天」的相關討論內涵，分析人類技藝活動的另類良好實踐模型，嘗試從「以我宰物」轉化成「以天合天」之物我兩行的修養意義中，提煉出人類如何恢復與萬物、環境、生態進行「共在」與「共生」關係的智慧，用以反思人類世的技術暴力與危機。

Since the “Anthropocene,” where humankind has occupied the dominant role as “measure of all things,” a subjective philosophical model has emerged emphasizing that “knowledge is power,” turning nature into a profitable apparatus of tools to be exploited. Consequently, nature has become what German philosopher Heidegger was concerned about when he stated, “the Rhine only becomes a hydroelectric farm” and “the Earth only becomes a gas station.” True to eidegger’s reflections, the development of science and technology under Western metaphysical thinking has transformed the “revealing technology” from Ancient Greece onward into the “dominating technology” of modern times.Meanwhile, Daoist philosophy criticizes excessive human “action,” where the “way (dao 道) of humanity” inclines towards and takes the place of the “way of tian.” This also leads to the loss of balance between tian and humans, gradually transforming the “Anthropocene” into a state where it “takes away from those who do not have enough to give more to those who already have too much” (損不足以奉有餘). Therefore, how to take the “self-righteousness, self-assertion, self-importance, self-boasting, self-accomplishment” (自是，自見，自矜，自伐，自有功) of the way of humanity, and to transform it into the “not-self-righteous, not-self-asserting, not-self-important, not-self-boastful, not-self-accomplishing” way of tian, along with how to shift from the strong violence of humanity into a gentle gongsheng between things—this is the Daoist way of re-establishing and healing the tian-human balance. In the Zhuangzi, the practice of “skills” (技藝) is the mechanism that realizes the transformation of tian-and-human. In the process of “advancing skills towards Dao” (技進於道), skilled individuals are able to move from “dominating over things by the self” (以我宰物) to the “mutual transformation of the self and things” (物我相化) and even to the state of “matching tian with tian” (以天合天) that has a dual fulfillment of both “self” and “things.” This presentation takes the Zhuangzi’s description of the transformation of the tian-human mechanism that comes with technical practice, along with discussions of associated implications of “matching tian with tian”, to provide us with a different kind of model for observing humanity’s skilled activites. This transformation from “dominating over things by the self” to “matching tian with tian,” which achieves a dual fulfillment of self and things, may provide us with a way to think about how humanity can restore its gongsheng relationship with all things, the environment, and ecology. It also prompts reflection on the technological violence and crises in the human world.