摘要
《淮南子》对《庄子》中不同层次的“齐物”观念均有吸收、改造和发展。在是非问题上,《淮南子·齐俗训》从《齐物论》出发,在论证中走向了《秋水》,区别了“至是”“至非”与“一是一非”,并一定程度上肯定了出自个体的“己”“心”和特定视角的对物的是非判断之相对价值。关于万物的差异和个性,《齐俗训》给予认可和尊重,并从万物各有其用的角度理解“万物一齐”和“物无贵贱”,尤其突出了“宜”的作用,从而与庄子反对以“用”来判定物的价值的思想取向相反,也窄化了《秋水》中的“万物一齐”“物无贵贱”的内涵。不同于《齐物论》中打破万物之间分界的“道通为一”和《德充符》中取消差别的“万物皆一”,《淮南子》没有试图消除万物之间的差别和界限;也不同于《秋水》中仅承认万物没有贵贱之别的“万物一齐”,《淮南子》承认万物因为有共同的来源而关联相通。
Huainanzi absorbs,transforms and develops Zhuangzi s concept of“Qiwu”at different levels.On the question of“shi and fei”(right and wrong),“Qisuxun”in Huainanzi differentiates“zhishi”(the purest right)“zhifei”(the purest wrong)and“yi shi yi fei”(relative right and wrong).To a certain extent,it affirms the value of judging things from different perspectives.Recognizing the individuality of things,“Qisuxun”interprets“all things are one”and“nothing is noble or cheap”as meaning that all things have their own use,thus highlighting the role of“Yi”(appropriate).Different from the ideas of“integrating to one”in“Qiwulun”of Zhuangzi,which breaks the boundary between all things,and of“all things are one”in“Dechongfu”which cancels the difference,Huainanzi does not attempt to eliminate the difference and boundary between all things.Different from“Qiushui”which only admits that things have no distinction between being noble or not,Huainanzi acknowledges that all things are connected because they have a common source.
出处
《四川大学学报（哲学社会科学版）》
CSSCI
北大核心
2021年第5期38-45,共8页
Journal of Sichuan University：Philosophy and Social Science Edition
基金
国家社会科学基金重大项目“黄老道家思想史”(16ZDA106)。
关键词
齐物
《淮南子》
《庄子》
至是至非
物无贵贱
总而为一
万物一圈
Qiwu(Equality of Things)
Huainanzi
Zhuangzi
“zhishi zhifei”(The purest right and wrong)
nothing being noble or cheap
integrating to the whole one
all things being connected like a circle
