“物物”与“用用”--以王船山《庄子解》为中心的考察

“Ruling Objects”and“Utilizing Functions”--An Investigation Centered on Wang Chuanshan’s Annotation to Zhuangzi

在《庄子解》中,王船山的体用关系论可通过“物”与“用”两个概念加以把握。长期以来,学界没有充分意识到“物”“用”在船山解庄思想里的重要性以及“物”“用”间的关联性。“以人役物”或“曲人徇物”的理解范式,最终都难以脱离价值评判的困境;而船山以“浑天”视域收摄“物”“用”并进行整合,实现其对庄子思想的解构与重建。“物”凭借自身功用获得内部性的价值重估,“人”亦收回对“物”的控制而能自作主宰。“人”与“物”在界分明晰的同时各自拥有恰切定位。除了本体论层面的“用”,船山对表“实行”义之“用”也给予了相当程度的重视。佛教取消“物”的实存性,道家对“物”进行静观描摹,而船山对实践的强调使其体用关系论呈现出有别于释、道的独特思想旨趣。

In Annotation to Zhuangzi,Wang Chuanshan’s Object-Function Theory can be grasped by the concepts of“Object”(物)and“Function”(用).For a long time,the significance of and interrelation between“Object”and“Function”in Chuanshan’s interpretation of Zhuangzi’s philosophy have not been fully understood.The epistemological paradigm of“human ruling objects”or“human succumbing to objects”has been affected by value judgment.Chuanshan includes and synthesizes the concepts of“Object”and“Function”from the perspective of“Chaotic Heaven”(浑天)to deconstruct and reconstruct the philosophy of Zhuangzi.“Object”obtains internal reevaluation by virtue of its own functions,and“Human”also regains control of“Object”and can thus rule it.“Human”and“Object”have their proper positions while being distinguished with clear boundaries.In addition to the ontological use of“Function”,Chuanshan also attaches considerable importance to the practical meaning of“Function”.Compared with the abolition of the existence of“Object”in Buddhism and static description of“Object”in Taoism,his emphasis on practice makes his Object-Function Theory different from that of Buddhism and Taoism.