客服公告:反詐騙!提醒您「不碰ATM、網銀,不說信用卡資料」詳情

  • 防疫專區
  • 電子票券
  • 每日簽到
  • 今日66折
  • 天天BUY
職場工具書展
道家型知識分子論

道家型知識分子論

  • 定價:550
  • 優惠價:95523
  • 本商品單次購買10本9折495
  • 使用購物金最高可抵100詳情
  • 運送方式:
  • 臺灣與離島
  • 海外
  • 可配送點:台灣、蘭嶼、綠島、澎湖、金門、馬祖
  • 可取貨點:台灣、蘭嶼、綠島、澎湖、金門、馬祖
  • 台北、新北、基隆宅配快速到貨(除外地區)
載入中...
  • 分享
 

內容簡介

  道家型的知識分子論如何可能?《莊子》在消極/積極、出世/入世、方外/方內、美學/政治這兩端之間,如何擺放它綜合而圓通的位置?這不僅是學術史問題,更是道家思想要展現當代活力不得不迎向的哲學難題。

  本書立場一則認為道家絕非枯槁山林的逃亡者。就算老莊面對政治、社會、文化,經常帶有某種意味的「距離感」,但這種「距離感」在筆者看來,反而給出更深刻的反思、洞察的遊牧空間。並由此間距的超然靜觀,找出政治暴力、文化意識型態的內核病癥,一針見血地給予批判。這種批判並非全然的瓦解與摒棄,反而帶給文化更新活化和拯救契機。可見,道家人物可能呈現出「即破壞即創造」、「即治療即更新」的知識分子型態,若不從此善解老莊,那麼我們如何理解那一系列對政治、文化、語言、人性、存在的深刻描繪、批判和治療之道?

  本書的核心重點是:透過《莊子》來重建道家型的知識分子性格和內涵。
 

作者介紹

作者簡介

賴錫三


  現任:
  中山大學中文系特聘教授、文學院院長

  學歷:
  國立清華大學中文博士

  經歷:
  曾獲科技部吳大猷紀念獎,科技部傑出研究獎。
  國立暨南大學中文系助理教授。
  國立中正大學中文系副教授,教授,系主任兼任所長。
  國立中山大學中文系教授,特聘教授。                  
  曾至臺灣大學人文高等研究院、上海思勉高等研究院、香港教育大學,美國芝加哥大學,進行訪問研究。
  曾出版《莊子靈光的當代詮釋》、《丹道與易道》、《當代新道家》、《道家型知識分子論》、《莊子的跨文化編織》等專書。
  主要從事當代新道家的重構與跨文化莊子學的推擴。
 

目錄

自序 一條「道家型知識分子」的荊棘之路 ······································ i
無名之謝言感辭 ·········································································································· xix

第一章
《莊子》的生存美學與政治批判—
重省道家型的知識分子論
一、前言:知識分子何必專屬儒者 ··································································· 1
二、格格不入的鵷鶵形象—《莊子》首先突顯生存美學的抉擇 ···················································································································· 4
三、遊牧於權力之外的道家型知識分子—生存美學隱含的政治批判 ············································································································· 15
四、入遊其樊的庖丁形象—「在方內中遊乎方外」的綜合智慧 ······················································································································· 22
五、庖丁解牛的權力解剖—遊刃有餘的微型權力批判 ····················· 27
六、結論:洞察局勢之變與遊牧於權力空隙來化導政治暴力—從牟宗三的「察事變」與余蓮的「勢思維」再進一解 ················· 33

第二章
《孟子》與《莊子》兩種氣論類型的知識分子與權力批判
—「浩然之氣」與「平淡之氣」的存有、倫理、政治性格
一、前言:氣論的內聖面與外王面之連結 ··················································· 43
二、「氣」在《孟子》中的「存有」位階 ··················································· 45
三、「氣」在《莊子》中的「存有」位階 ··················································· 52
臺⼤大出版中⼼心
四、「氣」在《孟子》與《莊子》中的存有論與倫理學的統合:冥契體驗、存有開顯、倫理實踐的三位一體性 ································ 62
五、「氣」在《孟子》與《莊子》中的公共倫理之「外王」意義:浩然之氣與平淡之氣的批判性 ·································································· 88
六、結論:《孟子》與《莊子》兩種知識分子的批判性比較 ·········· 111

第三章
差異、離心、多元性—
《莊子》的物化差異、身體隱喻與政治批判
一、身體觀研究視域的辯證複雜性 ······························································· 117
二、將《莊子》放入中國古代「身體政治論」脈絡的考察意義 ····· 121
三、同一性形上學與大一統政治論的合謀共構:畢來德對中國整體論的疑慮 ································································································· 125
四、《莊子》對同一性形上學的返下解構:「氣化」(一)與「物化」(多)的相即 ·············································································· 131
五、《莊子》對心君和國君的身體解構和國體解構 ······························ 145
六、結論:「後形上學、後傳統、重視差異、重視身體」的《莊子》當代性 ····························································································· 163

第四章
身體、氣化、政治批判—
畢來德《莊子四講》與〈莊子九札〉的身體觀與主體論一、道家的美學體驗是純粹「心知」?還是身心一如的「體知」? ················································································································ 171
二、畢氏解《莊》方法的體驗與覺知性格 ················································· 177
三、畢氏的身體思維突破牟宗三與徐復觀的心靈思維 ························· 182
四、畢氏著重在技藝層面的身體經驗 ··························································· 189
五、畢氏以身體思維取代形上思維 ······························································· 193
六、畢氏的身體思維缺乏氣論支援:從何乏筆看畢來德與余蓮的異同 ····················································································································· 195
七、畢氏缺乏梅洛龐蒂「獻身於世界而存有」的「世界」向度 ····· 204
八、畢氏嚮往的嶄新主體(語言主體)未必與氣論相衝突 ··············· 215
九、畢氏缺乏傅柯、德勒茲式的域外思考,拒絕海德格的存有思維 ····················································································································· 223
十、結論:道家身體觀的三面向—禮教規訓、技藝融入、氣化交換 ····················································································································· 232

第五章
《莊子》的雅俗顛覆與文化更新—
以流動身體和流動話語為中心
一、商代之「神話身體」與周代之「禮教身體」的雅/俗轉變 ····· 235
二、《山海經》的「怪誕身體」與春秋時期君子的「威儀身體」 ···· 243
三、《莊子》的流動身體與流動語言之支離策略:醜怪、技藝、卮言 ····················································································································· 255
四、巴赫金的雅俗顛覆之狂歡文化理論:廣場空間中怪誕身體與流動話語 ······································································································ 282
五、結論:《莊子》與巴赫金對文化的批判與更新—脫冕與加冕的帽子戲法 ······································································································ 297
臺⼤大出版中⼼心

第六章
莊子與羅蘭.巴特的旦暮相遇—
語言、權力、遊戲、歡怡
一、前言:巴特〈法蘭西就職講演〉與莊子〈齊物論〉的旦暮之遇 ····················································································································· 305
二、巴特要的是快樂而非榮譽:語言、權力、主體的網羅與逃逸 ·························································································································· 307
三、莊子的「逍遙之樂」與老子的「寵辱若驚」 ·································· 314
四、生命之流(不斷流變的內容)與我之虛構(不變的亞哥號艦艇之名) ··········································································································· 319
五、巴特要在權力之中活出權勢之外:無所不在與永久長存的權力揭露 ················································································································ 323
六、既無所逃於權力廚房,那麼便得學會庖丁解牛的技藝 ··············· 326
七、巴特看出語言結構的法西斯主義,從此走向符號的離心遊戲 ·························································································································· 332
八、莊子說:與其落入是非二元的爭辯耗損,莫若以明而走向兩行之道 ··········································································································· 340
九、結論:巴特與莊子在文學力量與文本空間中的旦暮相遇 ·········· 347

第七章
《莊子》的文學力量與文本空間—
與羅蘭.巴特「文之悅/醉」的互文性閱讀
一、貶謫哲學/重返文學:文哲一體新景觀 ············································ 355
二、謬悠、荒唐、無端崖:虛位、漂浮、差異化的書寫策略 ·········· 361
三、環中是第三條路:解構「此亦一是非,彼亦一是非」的語言法西斯主義 ······································································································ 366
四、無何有之鄉與夜總會:語言遊戲中的烏托邦 ·································· 372
五、弔詭之夢:書寫是為了「改變主體」並創造「夢的文本」 ····· 378
六、為女妄言,女且妄聽:理想的書寫與理想的讀者 ························· 382
七、水可以裝壺蘆外面:想像虛構對意識型態的顛覆力量 ··············· 387
八、「支離」其形、其德,還有支離「文本」:插科打諢的轟然力量 ····················································································································· 390
九、巴特文學符號學的文學力量與文本空間:〈法蘭西就職講演〉的再分析 ··········································································································· 394
十、《莊子》對巴特深層文學力量的迴響:修辭、遊戲、欲望、批判 ····················································································································· 402
十一、巴特與莊周在文本中旦暮相遇:氣韻生動的文本與庖丁解牛的空間 ······································································································ 408
十二、永未完成的結論 ························································································ 413

第八章
氣化流行與人文化成—
《莊子》的道體、主體、身體、語言、文化之體的解構閱讀
一、前言:「以道觀之」的省察視域 ··························································· 417
二、從「道體」到「體道」的詮釋轉向與後續發展:牟宗三與海德格 ··········································································································· 419
三、道體的初步解構:《老子》的「道沖而用」與「有無玄同」 ····················································································································· 430
四、道體的徹底解構:《莊子》的「氣化流行」與「物化差異」 ····················································································································· 438
五、「造化無主」與「變化常新」 ······························································· 452
臺⼤大出版中⼼心
六、空虛、流變、多元、日新的「非主體之主體」 ······························ 458
七、支離、流動、氣化的身體 ········································································· 475
八、流變之文:氣化流行的卮言書寫與氣韻生動的文本空間 ·········· 481
九、《莊子》式的人文化成:統合結構與非結構的文化更新 ·········· 493
十、結論:儒、道人文觀的差異兩行 ··························································· 507

參考書目 ···························································································································· 513
索引 ········································································································································ 529

 
 



無名之謝言感辭


  本書的想法醞釀久矣,最後藉由國科會三年期計畫案「道家型的知識分子論」(NSC99-2410-H-194-114-MY3)之因緣,集中心力將其寫出,並重新定名為「道家型知識分子論—《莊子》的權力批判與文化更新」,在此致上感謝。本書共由八篇環環相扣的系列論文構成,文章都已經正式刊登在THCI Core 的核心期刊上。

  本書的付梓,除了對人生各種因緣,有言說不盡的謝意外,最內在的心聲,其實更多的是悼念和疑情。不管是《當代新道家》或者《道家型知識分子論》,都是行者一路崎嶇走來,披荊斬棘的路標印記。就像拓荒者,無路而必得開路的無奈與認命。如今孤行者心境,略有幾分水窮滋味,頓然默坐雲起時,才發現—其行如馳,身心俱疲,青春已老。人生或許是一條永未完成的變化道路,但在眼前這一林中空地的小幽谷,旅人得停下腳步,好好一眠,靜靜回憶。那些人生已然錯過的、辜負的、難追憶的—無以名狀之逝水年華與人事景物。

賴錫三
 

詳細資料

  • ISBN:9789865221799
  • 規格:平裝 / 400頁 / 17 x 23 x 2 cm / 普通級 / 單色印刷 / 初版
  • 出版地:台灣
 

內容連載

《莊子》的生存美學與政治批判—
重省道家型的知識分子論
 
一、 前言:知識分子何必專屬儒者
 
「士」與「君子」是先秦以來的菁英階層,他們雖代表擁有更多知識的一批人,但擁有更多專業知識卻未必能彰顯本文所謂的「知識分子」,因為他們也可能只是擁有更多統治管理的智識與技能,卻總與統治階層完全站在一起,甚至本身便是統治階層或代言人。而本文所謂「知識分子」須另有一番「價值判斷」的取捨,若以傳統儒家術語來說,「士」與「君子」必須有管理技術、階級利益之外,更高的「道」或「道統」之終極關懷與價值判斷。1 如孔子所謂:「士志於道,而恥惡衣惡食者,未足與議也。」(〈里仁〉)、「朝聞道,夕死可矣!」(〈里仁〉)、「道不行,乘桴浮於海。」(〈公冶長〉)、「君子不器。」(〈為政〉)、「君子之於天下也,無適也,無莫也,義之與比。」(〈里仁〉)、「君子去仁,惡乎成名?君子無終食之間違仁,造次必於是,顛沛必於是。」(〈里仁〉);而曾子亦曰:「士不可以不弘毅,任重而道遠。仁以為己任,不亦重乎?死而後已,不亦遠乎?」(〈泰伯〉)。

最近瀏覽商品

 

相關活動

  • 簡體館閱讀季,精選心理│哲學│社會 滿888元現折50。
 

購物說明

若您具有法人身份為常態性且大量購書者,或有特殊作業需求,建議您可洽詢「企業採購」。 

退換貨說明 

會員所購買的商品均享有到貨十天的猶豫期(含例假日)。退回之商品必須於猶豫期內寄回。 

辦理退換貨時,商品必須是全新狀態與完整包裝(請注意保持商品本體、配件、贈品、保證書、原廠包裝及所有附隨文件或資料的完整性,切勿缺漏任何配件或損毀原廠外盒)。退回商品無法回復原狀者,恐將影響退貨權益或需負擔部分費用。 

訂購本商品前請務必詳閱商品退換貨原則 

  • 曬書節_大是
  • 英語文法
  • 遠流全書系

訂閱電子報

想獲得最新商品資訊,請訂閱免費電子報