| Summary: | 碩士 === 淡江大學 === 中國文學系碩士班 === 97 === This essay is to discuss the theme of “The Interpretation and Reconstruction of Chuang Tzu ’s Paradigm Personality”, and aims to propose the interpretation questions about reflectivity and coherence from the overall related research results in the process of exploring Chuang Tzu. According to this, there are two approaches to retrospect the overall related research results. The first is metaphysically interpreting each single paradigm personality on the highest level from different horizons. The second is analyzing and observing all the paradigm personalities comprehensively but only focus on the difference and similarity between the states of intuiting the Dao(道).From observing the dynamic meaning of the context in Chuang Tzu, how the paradigm personalities to be used which has several situations, such like solely, in rotation, and side by side. Through considering and inquiring a series of problems, the author tries to expose that not only thinking about the relation between historicity and universality but also observing the hierarchical difference and stereo connections from macro and micro-perspective, and to once again discuss the issues that involved in the overall related research results or not.
Therefore, the purpose of this essay contains three main stages. First, for the thinking historicity, it’s to construct the historical situation in order to realize all the Chuang Tzu’s paradigm personalities, such like “Zhi Ren” (至人),“Shen Ren”(神人), “Sheng Ren” (聖人),“Zhen Ren”(真人), and any other related meaning questions by the clues and directions involved in Chuang Tzu. Second, according to the forward result, it’s to interpret the meaning of Chuang Tzu ’s paradigm personalities from macro and micro-perspective by combining the viewpoint of all the situations that they are used solely, in rotation, and side by side in Chuang Tzu. Third, within the relation between the difference and identity of them, it’s to reveal the inner-systematical structure and deconstructing meaning with universal thinking.
In the guiding construction of the first stage, through the directions such as “Yi Wu Yi Qi Xing”(以物易其性), “Hao Zhi Er Luan Tian Xia”(好知而亂天下),“Yi Shang Fa Wei Shi ”(以賞罰為事),“Ro Mo Zhi Shi Fei ”(儒墨之是非),“Yang Mo Zhi Pian Zhi ”(楊墨之駢枝) in the text, the author tries to analyze and construct a group of reflection questions that dynamically following with five-segments-in-two-layers from micro-perspective both in the macroscopic context with two layers like “Zhou Wen Pi Bi ”(周文疲弊) and “Dao Shu Jiang Wei Tian Xia Lie”(道術將為天下裂) and moreover, tries to emphasize the historical situation and inspire the consciousness about this issue in Chuang Tzu, even highlight the historical meaning that the paradigm personalities are all based on “Tong”(通).
In the analysis and interpretation of the second stage, (A) through the situation that being used solely in the text , the author distinguishes that each paradigm personality in every different context which is involved in what issues, origin, or development in the history of philosophy, so as to respond to the guiding questions with five-segments-in-two-layers and outline a map of history, and furthermore, deduce the clues and meaning of all the paradigm personalities in Chuang Tzu’s thoughts about the universality questions. (B) For the above-mentioned reason, towards how to interpret the situation that the paradigm personalities are used in rotation, the author tries to propose the concepts, such as “the guidance with intermediary character” (中介性質之導引), “the valuing symbols to all the personalities”(對各類人物之評價性符號), “both 〝the guidance with intermediary character〞and〝the valuing symbols to all the personalities〞” (兼具中介性質之導引與對各類人物之評價性符號), and “the connotations involved in each other”(內涵彼此相蘊), for the purpose of explaining that all the paradigm personalities individually indicate different meanings and effects in the same context. (C) And then, according to the analysis of this essay, when the paradigm personalities are used side by side, it’s no doubt that they have individual meaning in the context microscopically, but examining the whole, it not only represents Chuang Tzu’s thoughts about the universality questions but also implies the macroscopic norms of all in universal relation questions.
After all, in the reconstruction and deconstruction of the third stage, by means of the macroscopic keywords like “Ji ”(己),“Gong”(功),“Ming”(名),and “Zhi”(知), the author tries to discuss and integrate the individual meaning and effect of all the paradigm personalities in similar or different context within the foregoing results. In the meanwhile, also to look after both “ Qi Yi Ye Yi , Qi Bu Yi Ye Yi ”(其一也一，其不一也一)and “Dao Wei Shi You Feng , Yan Wei Shi You Chang”(道未始有封、言未始有常) which are the content and manner of thinking in Chuang Tzu, is to be the basic on thinking the connections between the paradigm personalities from macro and micro-perspective. Consequently, the author thinks that “〝Ji→Ming〞〝Ming→Gong〞〝Gong→Ji〞/〝Zhi〞” (「『己→名』『名→功』『功→己』/『知』」) altogether construct the paradigm personalities’ concern for integrity with four-aspects-in-one-unity organically and circularly. For the foregoing reason, to see the differences microscopically, “Zhi Ren”(至人),“Shen Ren”(神人),“Sheng Ren”(聖人),and “Zhen Ren”(真人) indicate the questions of practice in all the aspects as “Ji ”(己), “Gong”(功), “Ming”(名),and “Zhi”(知), but to see the identity macroscopically,“Wu Ji ”(無己),“Wu Gong”(無功),“Wu Ming”(無名), and “Zhen Zhi” (真知) not only all belong to the states of intuiting the Dao(道) but also deconstruct and transcend the problems about the four-aspects-in-one-unity.
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