建構與解構——《周易》與莊子生命哲學中天人關係範式比較

建構與解構——《周易》與莊子生命哲學中天人關係範式比較

李瑄

（昆明理工大學 馬克思主義學院，雲南 昆明 650500）

摘 要：《周易》與莊子哲學都關注個體與群體生命的安頓，但因對天人關係的理解不同，形成了兩條思想路徑。《周易》立足「天人相通」的理念，以效法天地為實踐原則，將宇宙生生不息的創化精神轉化為人道準則，倡導「自強不息」的進取與「厚德載物」的包容，並在參贊化育、與時偕行中建構社會倫理秩序。其生命價值體現為道德實踐與社會責任。莊子則以「天人合一」為旨歸，以「道」和自然氣化說明萬物生成，主張通過「心齋」「坐忘」等工夫消解物我對立，超越名利得失與生死之辨，最終達到「與道同遊」的逍遙境界。其生命價值重在擺脫外在束縛，獲得精神自由。二者的差異在於三個層面：在本體論上，《周易》強調陰陽互動、生生不息，莊子突出無為自化、萬物流變；在實踐論上，《周易》主張順時應變、積極入世，莊子倡導虛己遊世、精神超越；在價值論上，前者推崇「大人」的倫理擔當，後者彰顯「至人」的自由品格。二者沒有截然對立，反倒是在入世責任與精神超越之間形成張力與互補。面對技術理性擴張和生存焦慮加劇的當代困境，《周易》的實踐智慧與莊子的超越精神，可共同為個體安身立命、重建生命意義提供啟示。

關鍵詞：《周易》；莊子；生命哲學比較；天人相通；天人合一

Construction and Deconstruction: On the Two Paradigms of the Heaven-Man Relationship in the Zhou Yi and Zhuangzi’s Philosophy of Life and Their Complementarity

LI Xuan

(School of Marxism, Kunming University of Science and Technology, Kunming 650500, Yunnan, China)

Abstract: Both the I Ching and Zhuangzi’s philosophy concern the settlement of individual and collective life, yet their differing understandings of the relationship between Heaven and humanity give rise to two distinct intellectual pathways. The I Ching is grounded in the concept of “the interconnectedness of Heaven and humanity,” adopting the practice of emulating Heaven and Earth as its guiding principle; it transforms the universe’s perpetual creative spirit into human ethical norms, advocating both the relentless pursuit of self-improvement and the inclusive virtue of “carrying all things with profound virtue,” and constructs a social ethical order through the roles of advising,nurturing, and aligning with the flow of time. Its life value is manifested in moral practice and social responsibility. Zhuangzi, in contrast, takes the “unity of Heaven and humanity” as his ultimate aim, explaining the origin of all things through the “Dao” and natural transformation, and advocates for resolving the opposition between the self and the external world—along with transcending concerns over fame, profit, gain or loss, and the dichotomy of life and death—through practices such as “mind fasting” and “sitting in oblivion,” ultimately attaining a state of carefree freedom akin to “traveling in harmony with the Dao.” His life value lies in liberating oneself from external constraints and achieving spiritual freedom. The differences between the two approaches manifest at three levels:ontologically, the I Ching emphasizes the interplay of Yin and Yang and the perpetual generative process, while Zhuangzi highlights “non-action” and self-transformation as well as the ever-changing nature of all things; in terms of practical philosophy, the I Ching advocates adapting to the flow of time and actively engaging with the world, whereas Zhuangzi advocates emptying oneself to navigate the world and achieving spiritual transcendence; in terms of value theory, the former champions the ethical responsibility of the “Great Person,” while the latter highlights the free character of the “Ultimate Person.” These two philosophies are not mutually exclusive; rather, they create a dynamic tension and complementarity between worldly responsibility and spiritual transcendence. In the face of contemporary challenges—such as the expansion of technological rationality and growing existential anxiety—the practical wisdom of the I Ching and the transcendent spirit of Zhuangzi can together offer valuable insights for individuals seeking to find their place in life and reconstruct the meaning of existence. 

Key words: The Book of Changes; Zhuangzi; Comparative study of life philosophy; Harmony between heaven and humanity; Unity of heaven and humanity

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