《齐物论》与“是非”问题

“Qiwu Lun”and the Issue of“Right or Wrong”

位于《齐物论》之核心的“是非”问题,本质上是作为复数的“物论”兴起所导致的价值之争。“是非”在前物论状态即已存在,它与视角性的观看方式所关联着的人之“成形”与“成心”相关,但公私生活都无以摆脱这种局限性。但当“是非”使人们在地方性生活形式中自用自得时,相对性本身并不构成问题。然而,物论引入名相秩序却使得“是非”问题更加复杂化了,另一方面这又是人类文明演化的必然趋势。庄子肯定是非的多元性与相对性,但其哲学却不能归结为多元主义与相对主义,后两者突显的是主体价值构建的合理性,却不要求主体的自我转化,庄子却要求主体的“视域上行”,上行之终点则是“以道观之”的“天的机制”。这种“天的机制”并不是一种绝对价值或架构性价值,而是一种让多元的是非价值在其有效边界内运行、并行不悖而又互不相伤的可能视域。

The core issue of“right or wrong”in“Qiwu Lun”,Book 2 of Zhuangzi,is essentially the contention of values caused by the rising of the plural“doctrines of things”.The issue of“right or wrong”has existed in advance of the rising of the doctrines of things,which is related to human beings’“shaped body”and“shaped mind”in correlation to perspectives,but neither public life nor private life can do without this limitation.When“right or wrong”merely functions as an element of local life style,there is no problem of relativism.However,a doctrine of things introduces the order of name and concept into the issue of“right or wrong”and hence makes it more complicated.This is an inevitable trend in the evolution of human civilization.Zhuangzi admits the plurality and relativism of what is right and what is wrong.His philosophy,however,cannot be concluded as pluralism or relativism,both of which highlight the rationality of subjective value,but do not require the subject’s self-transformation.In contrast,what Zhuangzi requires is the“upward moving of the perspective”of the subject,the end of which is the“mechanism of the universe”from the perspective of the Dao.The“mechanism of the universe”is obviously not an absolute value or a framework value.Rather,it provides a possible domine in which various values of right or wrong can run parallelly and compatibly with one another within respectively effective boundary.