试论庄子“精神超越”的限度

庄子关注的焦点始终是"修己",部分庄子后学则更加关注"治人".对"治人"的关注过分强调了人的精神活动在实际政治中的作用,并将庄子针对个体自我的"精神超越"引入实际政治领域,将庄子具有浓重"形上"、"超越"、"虚玄"意味和特点的"道",形下化、政治化、实在化、庸俗化了,同时也就使部分庄子后学对"虚静"、"无为"等在实际政治中的作用产生了不切实际的幻想.特别是部分后学将庄子基本上仅同个体自我精神超越相关联的"自然观"直接引入社会政治领域.这都逾越了庄子思想的适用限度,许多问题便因而产生.

The Limits of Chuangtzu's "Spiritual Transcendence"

Chuangtzu focused on "cultivating the inner spirit" all the time while some of Chuangtzu's followers were concerned with "managing hominine affairs". Because of such a concern, they overemphasized the effect of inner spirit in practical politics and introduced Chuangtzu's "spiritual transcendence" originally directed at an individual atman into the domain of practical politics, and overstepped the appropriate limits of Chuangtzu's thought. This brought about many problems. For instance, some of Chuangtzu's followers attached more importance to the "soul", namely, hominine "spirit", in the practical politics. As a result, Chuangtzu's "super-organic" ,"transcendental"and "lofty" Tao were made material, political, hypostatic and vulgarized, which consequently caused part of Chuangtzu's followers to engender fantasies out of "Xu Jing" (empty serenity) and "Wu Wei" (non-action), etc., in practical politics. Some of his followers even directly introduced Chuangtzu's "views of nature", which basically only relates to individual atman's spiritual transcendence, into the societal political domain. This eventually led to the advent of the "canaille consciousness".