论文部分内容阅读
战国时期流行于南方的行气派仙道知识,尤其托名“列子”的一系,是《庄子》道家借以向重个体生存、重内心体验转化的重要知识资源。《庄子》学说中“心斋”、“坐忘”的体道功夫论、“全其形生”与“神人”“真人”两种生存境界的追求以及“游”的生存策略等,均是以此为契机发展而来。与仙道不同,《庄子》并不求长生或神通,而是将其修行技术转化为体道、处世的方式,将仙道神话提升为理想生存境界;同时生长于这样知识土壤中,也决定了《庄子》对仙道的超越并不十分彻底。作为一般知识的仙道知识能够经庄子及其后学之手跻身精英思想之列,既有地域文化的偶然性,又是时代思想演变、知识体系更新的大势所趋。
In the Warring States Period, the geniuses, especially the prophets, are the main knowledge resources that the Zhuangzi Taoists use to live on the heavy individual and transform their inner experience. The Pursuit of Physical Kung-fu Theory, “All-Shaped Life” and “God-Man” and “Real-Life” in the theory of “Zhuang Zi” As well as “travel ” survival strategy, are based on this as an opportunity to develop. Different from immortality, Zhuangzi does not seek for longevity or supernatural powers. Instead, it transforms his practice techniques into physical ways and ways of doing things, elevating the myths of immortality to the realm of ideal existence. At the same time, it grows in this soil of knowledge and also decides “ Zhuangzi ”transcendence of immortality is not very thorough. The knowledge of immortality, as a general knowledge, can rank among the elite thoughts through Chuang Tzu and his subsequent scholarship. It is not only the contingency of regional culture, but also the general trend of the evolution of the thought of the times and the updating of the knowledge system.