论王船山《庄子解》的“浑天”说

A Study of Wang Fuzhi's Theory of Chaotic Heaven in An Annotation on Zhuangzi

在王船山的晚年著作《庄子解》中,“浑天”被指为庄子全部思想的灵根,它可虚可实、运化不息:虚即为充塞宇宙的无形之气,化而为物则为有形之实,是一个时间上无始终、空间上无内外的本体论或宇宙论概念。以“浑天”为基准,船山分判了庄子与以虚无为本的老子之学,认为庄出于老而高于老。从思想关系看,“浑天”说与庄子的气化流行、时空无限以及张载的“太虚即气”思想都有内在的亲缘性。正是基于这种双向亲缘性,同时由于“浑天”是一个兼括天人、有无、形上形下的最高概念,具有强大的理论包容性和广阔的弹性诠释空间,船山用它较为顺畅地消融了庄儒的思想差异,乃至达成二者的视域融合和思想会通。

In his work An Annotation on Zhuangzi,Wang Fuzhi offers a fundamental and metaphysical concept of Chaotic Heaven to refer to a self-void origin which can vary into progressing substance.The self-void state is viewed as a sort of qi spreading over the cosmos and it could be changed into the substance,which is an ontological concept beyond time and space.Based on the theory,Wang distinguishes the approaches between Zhuangzi and Laozi,regarding the theory of Zhuangzi is better than that of Laozi.The concept of Chaotic Heaven has a close connection with the theories by Zhuangzi and Zhang Zai.In addressing these harmonious features,Wang Fuzhi interprets“Chaotic Heaven”as an inclusive and encompassing concept,a final consummation that promoting the union of perspectives of Zhuangzi and Confucianism.