郭象の莊子解釋 (完) : 主として「無」「無爲」「無名」について

Abstract

The paper aims to deal with the thought of Kuo-Hsiang (郭象) who forms a conspicuous peak in the history of Laotzŭ-Chuangtzŭ School during Wei and Chin Eras, considering not least of all what the social basis for the formation of his thought meant; among his works preference had in this study to be naturally given to his main work : 'Notes on the Chuangtzŭ' (莊子註). According to the writer of this paper Kuo-Hsiang's achievement in general is found in his original re-statement of the traditional Confucianism in the light of the thought of Laotzŭ-Chuangtzŭ School and in his new characterisation of the Confucian 'Shêng jên' (聖人) by way of 'Shên jên' (神人) or 'Chih jên' (至人) of Chuangtzŭ; in the present paper the writer concentrates mainly upon Kuo-Hsiang's interpretations of 'Wu' (無), 'Wu wei' (無為) and 'Wu ming' (無名), those fundamental themes of discussion in the Laotzŭ-Chuangtaŭ School during Wei and Chin Eras. In Kuo-Hsiang 'Wu' was re-interpreted from his own ontological standpoint pantheistically as against the transcendental interpretation of it during the time previous to his; and Chuangtzŭ's 'Wu wei' is understood by him not as 'doing nothing' in the sense of non-chalance but as self-satisfaction' affirming everything ('tzŭ tê' 自得), while his 'Wu ming' is grasped as the pure action, beyond any form or shape, of the ultimate (or 'Shên jên'='Chêng jên'). And it is to be noted that such interpretations by Kuo-Hsiang of 'Wu' 'Wu wei' and 'Wu ming' marked also the starting point of the development of the 'Ko i' (格義), or the restatement of Buddhistic thoughts by means of Laotzŭ-Chuangtzŭ's line of thoughts, which gradually came to feature as the main current of Chinese thought in the Eastern Chin and Sun Eras. The paper thus concludes with a brief observation on Kuo-Hsiang's significance in this chapter of the Chinese history of ideas.