作　　者： (黄克剑）;

机构地区： 中国人民大学国学院

出　　处： 《哲学研究》 2017年第8期29-38,共10页

摘　　要： 本文以"言""物""道"为措思纽结,系统考察了惠施之"琦辞"与庄子之"卮言"、惠施之"历物"与庄子之"齐物"、惠施之"合同异"以"泛爱"与庄子之"因自然"以"逍遥"的缘契与分野,就此对庄子与惠施的学术旨归作了不失深度的抉示。文中指出:惠施所谓"泛爱万物,天地一体"酷似庄子所谓"天地与我并生,而万物与我为一",然而前者终是把天地万物纳入名辩之人文,后者却将"我"与天地万物浑化于渊默之自然——这是庄惠之学终究大异其致的要谛所在。 This paper is an attempt to reveal the seemingly similar but totally divergent intellectual objectives of Zhuangzi and Hui Shi. A comparative study is carried out on three ascending levels,namely,the two philosophers' different perspectives on 'speech,''things,'and 'Dao. 'Accordingly,the paper specifically examines Hui Shi's 'weird speech'and Zhuangzi's 'wheeling speech,'Hui Shi's tendency to 'discriminate between things'and Zhuangzi's tendency to 'treat all things as one,'and Hui Shi's 'extensive love of all things'based on the 'unity of similarity and difference'and Zhuangzi's 'staying free and unfettered'while following 'the way of being natural. 'As a result,the paper concludes that although the intellectual objectiveof Hui Shi's advocating the 'extensive love of all things'and 'the oneness of the world 'seems akin to Zhuangzi's maintaining the 'common origin of the world and I'and 'the oneness of all things and I,'the two actually diverge significantly in that the former only means to interpret the whole world according to the speculative principle of names 名( concepts) while the latter tries to make both 'I'and the world merge into the silent,profound Nature 自然 as one.

关 键 词： 琦辞 卮言 历物 齐物 合同异 因自然