道家杨朱人生哲学新论——从老子到庄子的摆渡

On Yangzhu's new philosophy of life:A transitional figure from Laozi to Zhuangzi

杨朱是一位原始道家哲学人物,他以自然主义感觉论即人是一个感性实体为地基,以物我、人己、生死、名实等范畴为构架,构建了其"重生""为我"的自然主义生命哲学体系。与列子一样,杨朱是从老子到庄子的一个极为重要的过渡,丰富了庄子的生命哲学,所以,学界有"老、杨、列、庄"之说。但是,由于史料的不足和认识上的偏颇,自孟子以后,杨朱"轻物重生""人人为我"的思想被曲解了,成了自私自利的利己主义的化身。实则,杨朱"重生"的实质是"贵义",其"为我"的目的是"为人"。杨朱受了老子思想的影响,以"全性保真"为宗旨;在思想上,反儒非墨,认为儒家的仁义道德不但虚伪,而且害性伤真,墨家的兼爱、利他则虚妄不实。因此,具有理想个人主义思想的杨朱主张以"人人不利天下则天下治"的自治来对抗儒家礼乐的君制,以自爱、自利、尚异来取代墨家的泛爱、利他、尚同。而杨朱张扬主体的思想则富有积极的现代性。

Yangzhu is a philosopher of primitive Taoism, and his theory is based on a kind of naturalism, that is, human is a perceptual being. His concepts of things and me, I and the other, life and death, concepts and things are the basis for his phi- losophy of life with the characteristics of naturalism for the revival and survival of mankind. Like Liezi, Yangzhu is a key transi- tional figure from Laozi to Zhuangzi, and his theory has enriched the latter＇s philosophy. Though some scholars have ranked Yangzhu among great philosophers, since Mengzi, Yangzhu＇s theory has been literally misinterpreted as the typical theory of ego- ism. In fact, Yangzhu＇s philosophy is related to Laozi＇s philosophy and against Confucianism and Mohism. Yangzhu holds that Confucian morality is quite hypocritical, so is Mohism. His idealistic individualism has its positive modern significance due to its emphasis on individuality for others＇ benefits rather than Confucian rituals and Mohist universal love and altruism which he be- lieves are hypocritical.