《庄子·天下篇》与内圣外王之道

Chuang Tzu·Under Heaven and Way of Inner Sageliness and Outer Kingliness

《庄子·天下篇》之关切并不在于六家学说的本来面目,其对六家的评述实际上指涉了"内圣外王"之道这一中国政教生活最为核心的问题。通过"道术"与"方术"之辩,庄子揭示出从方术中开出道术的可能性。道术的通达要求天道(神)、地道(明)与王道、圣道四者的连接与整合。《天下篇》在"神明圣王"的大视域下将人分为七类,揭示了政教文明的人性基础。在这七类人中,惟有圣人能够通达天人,承担圣王的事业。因此在人类的政教文明系统中,圣人具有中枢性的地位。

The concern of Chuang Tzu·Under Heavenis not the real situation of the six schools.Chuang Tzu＇s discussion on the six schools in fact refers to the way of＂inner sageliness and outer kingliness＂which is the key problem of political and educational life in ancient China.By the differentiation of＂daoshu＂and＂fangshu＂,Chuang Tzu reveals the possibility of exploring daoshu from fangshu.The acquirement of daoshu demands the connections and integration of the four ways：the way of heaven,the way of land,the way of king and the way of sage.Chuang Tzu·Under Heaven divide the human beings into seven species in the sight of＂spirit,brightness,sage and king＂,and reveals the foundation of human nature of political and educational civilization.In the seven species,only the sage can link up heaven and human,and burden the enterprise of a great king.So the sage is the pivot in the political and educational system of human beings.