从无形、形名到形而上——“形而上”道路之生成

From Formless,Form-Name to Trans-Form——Becoming of the Way to Trans-Form

"形"的观念之历史的展开同时表现为逻辑的开展。《老子》以形体统一的"象"为宗,警惕、反对"无形"向"形"的分化。孔子强调内在仁爱对行为、形体的主导;孟子、荀子同样主张以仁义之心主宰形色之质,显示出对形的抑制。形名家主张形与名的一致,强调形的区分义,以分别、差异为基本视角看待万物,将"形"上升、凸显为本质性观念。这种以形为性的思想倾向首先为庄子所扭转。庄子立足于完整的生命,一方面反对形名家以形为性的看法,质疑"形"所拥有的独立的、本质的意义,而将形的本质归诸气、道、德、神、生;另一方面,将形视为道的直接显现,视为生之理的体现,在对"使形者"与"形形者"等"形"的根据的寻求中赋予"形"以"生理"内涵。既主张由形入道,又需要超越形至于形上,这是庄子赋予"形而上"道路丰富而充满张力的形态。《易·传·系辞》立足于宇宙万象而提出"形而上"、"形而下"架构,从而确立了以形理解、规定、把握道与器的道路,这构成了中国"形而上"学的原初形态。

The historical and logical development of the concept of Form is identical. Lao Tzu takes ＂Xiang＂ （象） as the basic model, which unites Form and Substance, and fights against the separation Form and Life, Form and Spirit. Confucius emphasizes ＂Ren＂（仁） should orient form,so do Mencius and Hsun Tzu too. the philosophers of Form-name make the idea of Form be essential idea, emphasize the differences of form, and see all kinds of things from the view of Form-name. This tend of idea was turn round by Chuang Tzu. Based upon integrated life, Chuang Tzu opposes to the idea that Form had essential meaning, and tries to give Form the meaning of life-principle. Thus, Chuang Tzu gives a tensive way that Dao is understood by form and Trans-form. Based upon universal being, the Appended Remarks put forward the frame of ＂trans-form and under-form＂. Thus, the way to Dao and Qi was formed that Dao is understood, regulated and grasped by Form. This is perhaps an original formation of Chinese metaphysics （Trans-form）.