郭象论名教与自然——兼驳学界对郭象玄学的一个普遍误解

Guo Xiang’s theory of “Mingjiao” and “Ziran”:Also refuting a universal misconception of Guo Xiang’s metaphysics in academia

长期以来,学界误以为郭象哲学欲证明名教即自然。事实却是,郭象常从"所以迹"与"迹"这对概念出发,批评仁义与名教,并极力反对"矫"与"效"的教化传统。郭象贯彻"两行"观念,认为仁义可以拥有一块存身之地,但不能把自己树为标准以塑造他者。玄学讲名教本于自然、名教出于自然,并不是在为名教做合理性论证,而是在应然层面强调:只有本于自然、出于自然的名教才具备存在的合理性,否则便可取消。郭象只是认为名教可有,他没有劝导世人循守名教,反而反对以名教来规范天下。而就道家一系本身而言,大道已足,名教可无。所谓玄学会通儒道,或许只是一个假问题。

For long, there has been a universal misunderstanding in academia that Guo Xiang wants to prove that Mingjiao (名教) is just Ziran (自然). Nevertheless, the fact is that Guo often starts with such a pair of concepts as "Suoyiji (所以迹)" and "Ji (迹)" to criticize and to oppose their didactic tradition of rectifying and imitating. Guo puts into practice the notion of "Liangxing (两行)," believing that Renyi can have its own existential space, but should never turn into a template for molding others. When Wei-Jin metaphysicians say that Mingjiao originates and comes from Ziran, they are not trying to prove that Mingjiao is reasonable, but stressing at the level of "oughtness" that only Mingjiao that is based on or stems from Ziran can exist, otherwise it must be banished. Guo Xiang only says that Mingjiao can exist. He has never urged people to stick to it. Instead, he rejects the practice of constraining the society by Mingjiao. As far as Taoists are concerned, Tao is enough, and Mingjiao is completely unnecessary. The notion prevailing in academia that Wei-Jin metaphysics blends Taoism with Confucianism is presumably only a pseudo-problem.