指導教授：魏家豪臺灣大學：哲學研究所鄺雋文Kwong, Chun-ManChun-ManKwong2014-11-272018-05-292014-11-272018-05-292014http://ntur.lib.ntu.edu.tw//handle/246246/262553莊子對自我的態度似乎是矛盾的：莊子一方面認為我們應該放棄自我而融於萬物之中，例如〈逍遙遊〉裡的「至人無己」；另一方面他又認為我們應該在世界之中保存自我，例如〈逍遙遊〉裡的「定乎內外之分」。這使我們難以斷定莊子哲學中的理想人格究竟是一個無我的人，抑或是一個可以保存自我的人。在本文中，我企圖透過論證莊子真正主張的是我們應該放棄「自我意識」而非「自我」或「假我」，以解決這兩個主張之間的張力。按照這個詮釋，將出現一個我稱之為「無我的自我修養」的悖論，因為自我修養概念上既要求自我意識，自我修養自不能幫助我們去除自我意識。本文故亦企圖指出莊子哲學中的動物隱喻與技藝訓練乃解決此悖論最為重要的想法。Zhuangzi seems to hold contradicting attitudes toward “self” : on one hand, he tells us that we should lose ourselves and merge into the myriad things － “the utmost man is selfless至人無己” in Xiaoyaoyou逍遙遊for example; on the other, he also advocates that we should protect ourselves from the world － “holding on the distinction between internal and external定乎內外之分” in Xiaoyaoyou for example. It seems puzzling whether the ideal person in Zhuangzi’s philosophy is one who loses himself, or one who preserves himself. In this thesis I attempt to solve the tension between these two notions by arguing that what Zhuangzi really advocates is that we should cast off our “self-consciousness” rather than “self” or “fake-self”. This interpretation leads to what I call the “paradox of the self-cultivation of ‘No-Self’” since self-cultivation conceptually requires self-cultivation and thereby cannot help us cast off our self-consciousness. This thesis hence also attempts to show that the metaphor of animal and “knack-training” are of great importance for the solution of the paradox.ACKNOWLEDGEMENT i ABSTRACT ii INTRODUCTION 1 PART I: THE TEXTUAL TENSION 9 CHAPTER ONE: Demonstrating the Textual Tension 9 1.1 Just Say No to No-Self in Zhuangzi? 9 1.2 The trace of the “No-self” Doctrine in Zhuangzi 12 1.3 The trace of the “Protecting the Self” Doctrine in Zhuangzi 15 CHAPTER TWO: True-Self VS Fake-Self 18 2.1 The “True-Self VS Fake-Self” Theory and Its Plausibility 18 2.2 Objections to the “True-Self VS Fake-Self” Theory 24 CHAPTER THREE: Solving the Textual Tension though the “Protecting the Self through Casting off Self-Consciousness” Interpretation 34 3.1 Re-Explaining Zhuangzi’s “No-Self” Doctrine: Endorsement of Losing Self-consciousness in Qiwulun 35 3.2 Re-Explaining Zhuangzi’s “No-Self” Doctrine: Wu Ji, Wang Ji, and the Notion of “Merging into the Myriad Things” 46 3.3 Two Possible Problems and Responses 52 PART II: THE THEORETICAL TENSION: the “Paradox of the Self-Cultivation of ‘No-Self’” 59 CHAPTER FOUR: The “Paradox of the Self-Cultivation of ‘No-Self’”, the “Paradox of Virtue” and the “Paradox of Wu-Wei” 60 CHAPTER FIVE: Slingerland’s Understanding of Zhuangzi’s Conception of Self-Cultivation 66 CHAPTER SIX: the Metaphor of Animal and Knack-Training as the Solution 78 6.1 The Metaphor of Animal in Zhuangzi 78 6.2 “Knack-Training” 104 CONCLUSION &FURTHER DEVELOPMENT 123 BIBLIOGRAPHY 1281223067 bytesapplication/pdf論文公開時間：2014/08/08論文使用權限：同意有償授權(權利金給回饋學校)莊子真我無我自我意識「無我的自我修養」悖論thesishttp://ntur.lib.ntu.edu.tw/bitstream/246246/262553/1/ntu-103-R01124002-1.pdf