自序 一條「道家型知識分子」的荊棘之路 ······································ i

無名之謝言感辭 ·········································································································· xix



第一章

《莊子》的生存美學與政治批判—

重省道家型的知識分子論

一、前言：知識分子何必專屬儒者 ··································································· 1

二、格格不入的鵷鶵形象—《莊子》首先突顯生存美學的抉擇 ···················································································································· 4

三、遊牧於權力之外的道家型知識分子—生存美學隱含的政治批判 ············································································································· 15

四、入遊其樊的庖丁形象—「在方內中遊乎方外」的綜合智慧 ······················································································································· 22

五、庖丁解牛的權力解剖—遊刃有餘的微型權力批判 ····················· 27

六、結論：洞察局勢之變與遊牧於權力空隙來化導政治暴力—從牟宗三的「察事變」與余蓮的「勢思維」再進一解 ················· 33



第二章

《孟子》與《莊子》兩種氣論類型的知識分子與權力批判

—「浩然之氣」與「平淡之氣」的存有、倫理、政治性格

一、前言：氣論的內聖面與外王面之連結 ··················································· 43

二、「氣」在《孟子》中的「存有」位階 ··················································· 45

三、「氣」在《莊子》中的「存有」位階 ··················································· 52

臺?大出版中?心

四、「氣」在《孟子》與《莊子》中的存有論與倫理學的統合：冥契體驗、存有開顯、倫理實踐的三位一體性 ································ 62

五、「氣」在《孟子》與《莊子》中的公共倫理之「外王」意義：浩然之氣與平淡之氣的批判性 ·································································· 88

六、結論：《孟子》與《莊子》兩種知識分子的批判性比較 ·········· 111



第三章

差異、離心、多元性—

《莊子》的物化差異、身體隱喻與政治批判

一、身體觀研究視域的辯證複雜性 ······························································· 117

二、將《莊子》放入中國古代「身體政治論」脈絡的考察意義 ····· 121

三、同一性形上學與大一統政治論的合謀共構：畢來德對中國整體論的疑慮 ································································································· 125

四、《莊子》對同一性形上學的返下解構：「氣化」（一）與「物化」（多）的相即 ·············································································· 131

五、《莊子》對心君和國君的身體解構和國體解構 ······························ 145

六、結論：「後形上學、後傳統、重視差異、重視身體」的《莊子》當代性 ····························································································· 163



第四章

身體、氣化、政治批判—

畢來德《莊子四講》與〈莊子九札〉的身體觀與主體論一、道家的美學體驗是純粹「心知」？還是身心一如的「體知」？ ················································································································ 171

二、畢氏解《莊》方法的體驗與覺知性格 ················································· 177

三、畢氏的身體思維突破牟宗三與徐復觀的心靈思維 ························· 182

四、畢氏著重在技藝層面的身體經驗 ··························································· 189

五、畢氏以身體思維取代形上思維 ······························································· 193

六、畢氏的身體思維缺乏氣論支援：從何乏筆看畢來德與余蓮的異同 ····················································································································· 195

七、畢氏缺乏梅洛龐蒂「獻身於世界而存有」的「世界」向度 ····· 204

八、畢氏嚮往的嶄新主體（語言主體）未必與氣論相衝突 ··············· 215

九、畢氏缺乏傅柯、德勒茲式的域外思考，拒絕海德格的存有思維 ····················································································································· 223

十、結論：道家身體觀的三面向—禮教規訓、技藝融入、氣化交換 ····················································································································· 232



第五章

《莊子》的雅俗顛覆與文化更新—

以流動身體和流動話語為中心

一、商代之「神話身體」與周代之「禮教身體」的雅�俗轉變 ····· 235

二、《山海經》的「怪誕身體」與春秋時期君子的「威儀身體」 ···· 243

三、《莊子》的流動身體與流動語言之支離策略：醜怪、技藝、卮言 ····················································································································· 255

四、巴赫金的雅俗顛覆之狂歡文化理論：廣場空間中怪誕身體與流動話語 ······································································································ 282

五、結論：《莊子》與巴赫金對文化的批判與更新—脫冕與加冕的帽子戲法 ······································································································ 297

臺?大出版中?心



第六章

莊子與羅蘭．巴特的旦暮相遇—

語言、權力、遊戲、歡怡

一、前言：巴特〈法蘭西就職講演〉與莊子〈齊物論〉的旦暮之遇 ····················································································································· 305

二、巴特要的是快樂而非榮譽：語言、權力、主體的網羅與逃逸 ·························································································································· 307

三、莊子的「逍遙之樂」與老子的「寵辱若驚」 ·································· 314

四、生命之流（不斷流變的內容）與我之虛構（不變的亞哥號艦艇之名） ··········································································································· 319

五、巴特要在權力之中活出權勢之外：無所不在與永久長存的權力揭露 ················································································································ 323

六、既無所逃於權力廚房，那麼便得學會庖丁解牛的技藝 ··············· 326

七、巴特看出語言結構的法西斯主義，從此走向符號的離心遊戲 ·························································································································· 332

八、莊子說：與其落入是非二元的爭辯耗損，莫若以明而走向兩行之道 ··········································································································· 340

九、結論：巴特與莊子在文學力量與文本空間中的旦暮相遇 ·········· 347



第七章

《莊子》的文學力量與文本空間—

與羅蘭．巴特「文之悅�醉」的互文性閱讀

一、貶謫哲學�重返文學：文哲一體新景觀 ············································ 355

二、謬悠、荒唐、無端崖：虛位、漂浮、差異化的書寫策略 ·········· 361

三、環中是第三條路：解構「此亦一是非，彼亦一是非」的語言法西斯主義 ······································································································ 366

四、無何有之鄉與夜總會：語言遊戲中的烏托邦 ·································· 372

五、弔詭之夢：書寫是為了「改變主體」並創造「夢的文本」 ····· 378

六、為女妄言，女且妄聽：理想的書寫與理想的讀者 ························· 382

七、水可以裝壺蘆外面：想像虛構對意識型態的顛覆力量 ··············· 387

八、「支離」其形、其德，還有支離「文本」：插科打諢的轟然力量 ····················································································································· 390

九、巴特文學符號學的文學力量與文本空間：〈法蘭西就職講演〉的再分析 ··········································································································· 394

十、《莊子》對巴特深層文學力量的迴響：修辭、遊戲、欲望、批判 ····················································································································· 402

十一、巴特與莊周在文本中旦暮相遇：氣韻生動的文本與庖丁解牛的空間 ······································································································ 408

十二、永未完成的結論 ························································································ 413



第八章

氣化流行與人文化成—

《莊子》的道體、主體、身體、語言、文化之體的解構閱讀

一、前言：「以道觀之」的省察視域 ··························································· 417

二、從「道體」到「體道」的詮釋轉向與後續發展：牟宗三與海德格 ··········································································································· 419

三、道體的初步解構：《老子》的「道沖而用」與「有無玄同」 ····················································································································· 430

四、道體的徹底解構：《莊子》的「氣化流行」與「物化差異」 ····················································································································· 438

五、「造化無主」與「變化常新」 ······························································· 452

臺?大出版中?心

六、空虛、流變、多元、日新的「非主體之主體」 ······························ 458

七、支離、流動、氣化的身體 ········································································· 475

八、流變之文：氣化流行的卮言書寫與氣韻生動的文本空間 ·········· 481

九、《莊子》式的人文化成：統合結構與非結構的文化更新 ·········· 493

十、結論：儒、道人文觀的差異兩行 ··························································· 507



參考書目 ···························································································································· 513

索引 ········································································································································ 529



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序



無名之謝言感辭



　　本書的想法醞釀久矣，最後藉由國科會三年期計畫案「道家型的知識分子論」（NSC99-2410-H-194-114-MY3）之因緣，集中心力將其寫出，並重新定名為「道家型知識分子論—《莊子》的權力批判與文化更新」，在此致上感謝。本書共由八篇環環相扣的系列論文構成，文章都已經正式刊登在THCI Core 的核心期刊上。



　　本書的付梓，除了對人生各種因緣，有言說不盡的謝意外，最內在的心聲，其實更多的是悼念和疑情。不管是《當代新道家》或者《道家型知識分子論》，都是行者一路崎嶇走來，披荊斬棘的路標印記。就像拓荒者，無路而必得開路的無奈與認命。如今孤行者心境，略有幾分水窮滋味，頓然默坐雲起時，才發現—其行如馳，身心俱疲，青春已老。人生或許是一條永未完成的變化道路，但在眼前這一林中空地的小幽谷，旅人得停下腳步，好好一眠，靜靜回憶。那些人生已然錯過的、辜負的、難追憶的—無以名狀之逝水年華與人事景物。