2011-08-012024-05-17https://scholars.lib.ntu.edu.tw/handle/123456789/694488摘要：在《莊子》中，我們可以讀到一些雙邊懸問的語言句式。這些語言主要呈現為對於兩端問題不予以明確的肯定或否定；而是以雙邊質疑的方式，呈現出一種懸宕性與未解性。例如在能否區分夢、覺之間、在語言的固定性與遊動性之間、在生命是否已然命定與否之間的懸而未解。對於莊子而言，雙邊質疑的懸宕性其實是以「疑」而未解的方式，對兩邊選項處於亦此亦彼，非此非彼的關係，於此呈現出彼、此非相互獨立、對立的交融關係。在這種交融關係中，呈現出一種遊動性，一種兩端間動態的遊動與交融。這種非邏輯性的遊動性，對於莊子「果且有彼是乎哉？果且無彼是乎哉？彼是莫得其偶，謂之道樞」(〈齊物論〉)遊動於是、非之間的兩行、道樞思想而言，可以是一種新的切入或研究點。 從懸宕性的角度切入莊子哲學的研究應當可以展現出：就莊子哲學思維而言，懸而未解所具有的遊動性並不是同一層級間的任意遊動，而是一種不同界域之間的遊動：是在日常經驗與哲學思辯之間、在人性限制與理想超越之間、在決定與自由之間、在個人與&#32675;體之間等的遊動。相反於全知式或終極性的超越，這種遊動性體現出莊子在超越與限制之間的優游與從容。 <br> Abstract: In Chuang-tzu, there are some inconclusive issues, to which there are no definite affirmative or negative responses, but inconclusiveness and queries about both. For example,it’s inconclusive in telling dreams from awakening, between fixity and changeability of languages, and in man’s being decided by fate or not. Chuang-tzu shows inconclusiveness through his queries without definite answers. That thus reveals a new relation which is called “relation of fusion,”different from an independent, opposite one. In the relation of fusion thus emerges wandering, which is roaming in motion and fusion of extremes. The non-logical wandering echoes Chuang-tzu’s idea of tao-shu, which also wanders between two extremes, and would be a new facet in research. In terms of inconclusiveness in Chuang-tzu, the wandering is not random roaming at the same level, but a move between different levels—between daily experience and philosophical contemplation, between human limits and ideal transcendence, between being decided and being free, and between the individual and the group. In contrast to the omniscient, ultimate transcendence, Chuang-tzu’s wandering shows up his deliberation and graceful attitude toward transcendence and limitation.莊子懸宕遊動交融關係超越有限inconclusivenessrelation of fusionwanderingtranscendencelimitationChuang-tzu