CAJ | 학술논문

阅读中国古典文本,我们需要努力从其自身出发. 阅读《庄子》亦当如是. 过程的优先性和彻底的情境化构成了我们阅读《庄子》的解释情境. 道家所理解的世界秩序接近于怀特海所讲的美学秩序. 唐君毅提出"一多不分观",认为这是中国古代宇宙论的特质. 彻底的情境化也可以从古代汉语的语法特性得到印证. 道家尊重每种情境的绝对独特性,使我们的关注之域尽可能宽广,以无为的方式处理与一切存在者——人类及非人类——的关系直至物化. 道家还用"符"或"契"表达"无为". 通过濠梁之辩,庄子告诉我们,知属于经验共享的世界,其中知者与被知者相互交织;知是协作性的,而且从根本上说永远处于彻底的情境之中.
열독중국고전문본,아문수요노력종기자신출발. 열독《장자》역당여시. 과정적우선성화철저적정경화구성료아문열독《장자》적해석정경. 도가소리해적세계질서접근우부특해소강적미학질서. 당군의제출"일다불분관",인위저시중국고대우주론적특질. 철저적정경화야가이종고대한어적어법특성득도인증. 도가존중매충정경적절대독특성,사아문적관주지역진가능관엄,이무위적방식처리여일절존재자——인류급비인류——적관계직지물화. 도가환용"부"혹"계"표체"무위". 통과호량지변,장자고소아문,지속우경험공향적세계,기중지자여피지자상호교직;지시협작성적,이차종근본상설영원처우철저적정경지중.
We are supposed to read a classical Chinese text, including Zhuangzi, on its own terms. An interpretive context for reading Zhuangzi is the primacy of process and radical contextuality. The world order in Daoism is quite similar to what White-head calls an"aesthetic" order. Tang Junyi uses the proposition—"the inseparability of the one and the many" as a way of char-acterizing this classical Chinese cosmology. The radical contextuality is also manifested in the classical Chinese language. The Daoist aspires to respect the radical particularity of each situation and to make our sphere of concern as broad as possible as we"transform together with things" by"acting authentically and without coercion" in our relationship with all of them—human and nonhuman alike. The metaphor of "tally" is another way to express what Daoism means to"do things authentically and nonco-ercively". Through the happy fish debate, Zhuangzi shows that knowing belongs to a world of shared experience, in which the knower and the known are both implicated;knowing is collaborative and is always radically situated.