006 45 5 有邪? 無邪? 王弼對 老子 之道的詮釋 一 前言 5 5 5-54 -145-
(Hans-Georg Gadamer) 4 (Hans-Georg Gadamer) 4 6-146-
5 (effective-historical consciousness) 6 5 (Hans-Georg Gadamer) (44) (0) 6 44-44 6 (Hans-Georg Gadamer) -147-
(the hermeneutical priority of the question) 10 11 12 13 14 46-4 4 10-0 11 12 (Teilhabe) (Perspektive) (Hans- Georg Gadamer) 5-13 6 4 6 14-148-
15 二 欲言有邪? 欲言無邪? 16 5 15 16 6 005-149-
緜緜 緜緜 17 (origin) (ground) 18 19 17 18 00 5 19-4 6-150-
緜緜 20 21 22 23 24 20 5 5 21-22 23 24-151-
25 26 尅 27 25 (tautology) 26 6 65 27-152-
ontological (does not have Rudolf G. Wagner, A Chinese Reading of the Daodejing: Wang Bi s Commentary on the Laozi with Critical Text and Translation (Albany: State University of New York Press, 00), p. 4-153-
an objective referent) 28 (ontological difference) 29 ( 一 ) 湯用彤的理解 30 (cosmology) (ontology) 迹 31 (cosmology or cosmogony) (ontology or theory of being) 28 Alan K. L. Chan, Two Visions of the Way: A Study of the Wang Pi and the Ho-Shang Kung Commentaries on the Lao-Tzu (Albany: SUNY Press, ), p. 4, 6 29 6 0 30 6 31 6- -154-
32 33 ontology (theory of being) (substance) reality 34 35 (substance) 36 37 32 4-4 33 34 50 55 35 36 what, or what is made of being this or that being qua being 000 Rudolf G. Wagner, Language, Ontology, and Political Philosophy in China: Wang Bi s Scholarly Exploration of the Dark (Xuanxue) (Albany: SUNY Press, 00), pp. - 37 004 5-155-
38 (ontology) 39 substance ontology 40 41 42 38 39 40 (entity) 54 41 Wagner, Language, Ontology, and Political Philosophy in China, p. 46-4 42 446-156-
43 44 45 46 43 6 4 44 45-46 6 465-157-
(oblivion of Being) 47 48 (physical entity) 49 47 5 6 0 48 6-6 49 (physical entity) Logical -158-
(the ontotheological constitution of metaphysics) 50 (fluid) 51 ( 二 ) 牟宗三的詮釋 52 50 (Being) (ground) (beings) (logic as onto-logic) (logic as theo-logic) M. Heidegger, Identity and Difference, trans. J. Stambaugh (Chicago: The University of Chicago Press, 00), pp. 0-6 40 51 Wagner, Language, Ontology, and Political Philosophy in China, p. 52 4-159-
53 54 53-4 54 5 00 4-50 5 (Hans-Georg Gadamer) 5-160-
55 56 57 58 59 4 55 00 ()-(6) 56 5 57 58 59-161-
着 60 着 5 60 6 (ambiguity) 0-04 -162-
61 62 61 6 66 (heaven and earth) (under the heaven) 0 62 5 4-163-
63 (denotation) (entity) (substance) (signification) (twofold mystery) 64 63 (denotation) (signification) 64-164-
65 66 67 68 (E. Zürcher) (substance) (function) 着 着 6 65 4 6 66 6 67 68 覩 004-4 -165-
vr3ti and paramārtha-satya) (sam3 69 70 三 生於有生於無 40 71 69 E. Zürcher, The Buddhist Conquest of China: The Spread and Adaptation of Buddhism in Early Medieval China (Leiden: E. J. Brill, ), p. 4 70 4-5 71-166-
72 73 74 75-0 72 73 004 5 74 000 5 5-167-
76 77 78 (Ereignis) 76 00 65-5 77 6 5 78 6-00 40-5 -168-
79 80 81 82 79 4-5 80 5 81 4-5 82 (Dasein) 5-169-
83 84 85 四 後語 83 004 5 84 85 6-170-
86 87 86 004 0-4 87 (Hans-Georg Gadamer) 5-171-
有邪? 無邪? 王弼對 老子 之道的詮釋 關鍵詞 : 王弼無有體用存有學差異 -172-
Being or not Being: Wang Bi s Interpretation of the Laozi CHOW Ta-hsing Wang Bi is undoubtedly the most important philosopher of the Wei-Jin xuanxue tradition. His annotations and interpretations of the Laozi and the Zhouyi marked the transition from cosmology to ontology in the development of Chinese philosophy. This paper begins with Wang Bi s commentary on the Laozi. As an ontologically oriented thinker, Wang Bi contributed the concept of original non-being (wu) to Neo-Daoism. All beings originated from non-being, hence non-being is the innate nature of all beings. The substance (ti, non-being) and the appearance (yong, being) are two aspects of Dao, partaking of mystery (xuan). However, controversy and ambiguity remain in Wang Bi s commentary. Modern scholars have widely differing interpretations of the concept of ontology (benti lun). The author offers a detailed discussion of Wang Bi s twofold purview by analyzing the notions of taking non-being as the basis (yi wu wei ben) and taking non-being functionally (yi wu wei yong). Cosmology or ontology? It is not only a puzzling problem in interpreting Wang Bi, but also a classic hermeneutic question in understanding Laozi. Keywords: Wang Bi non-being being tiyong ontological difference -173-
徵引書目 6 6 004 00 5 000 46-004 004 6 6 5 6-6 6-0 5 00-174-
00 00 6 000 000 6 005-004 0-4 004 00 6 (Hans-Georg Gadamer) 5 Chan, Alan K. L. Two Visions of the Way: A Study of the Wang Pi and the Ho-shang Kung Commentaries on the Lao-Tzu. Albany: State University of New York Press,. Heidegger, M. Identity and Difference. Trans. J. Stambaugh. Chicago: The University of Chicago Press, 00. Wagner, G. Rudolf. Language, Ontology, and Political Philosophy in China: Wang Bi s Scholarly Exploration of the Dark (Xuanxue). Albany: State University of New York Press, 00.. A Chinese Reading of the Daodejing: Wang Bi s Commentary on the Laozi with Critical Text and Tradition. Albany: State University of New York Press, 00. Zürcher, E. The Buddhist Conquest of China: The spread and Adaptation of Buddhism in Early Medieval China. Leiden: E. T. Brill,. -175-