昨日上苏新鋈教授的课，就讲到庄子的逍遥游。
什么是逍遥游？庄子当然没有明言。中国思想家从来就不喜欢下定义，因为下定义就是设置限定的边界。(To define is to set boundaries)。 这是西方理性思维的产物。
东方学者用的是联想思维 - 那就是求助值得仿效的典范和事例，而不是严格的定义，来唤起读者的理解能力。知识因此包含着意义丰盈，无限的模糊的要素。
《庄子·逍遥游》篇，关于“逍遥游”的含义问题，大鹏和小鸟谁自由、谁不自由的问题，圣人有待与无待的问题，无名、无功、无己的含义及其相互关系的问题等，学界众说纷纭，对于这些问题的不同解答，导致了对于《逍遥游》主旨的不同把握。
可以这么说，我们不必把世间之事都当万箭穿心，而把它们当作是百川归海，助我成长。所以万事美好。让我们当下就觉悟，随地可逍遥。
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Extracted from the website: The Internet Encyclopedia of Philosophy:
Steve Coutinho: The title of the first chapter of the Zhuangzi has also been translated as "Free and Easy Wandering" and "Going Rambling Without a Destination." Both of these reflect the sense of the Daoist who is in spontaneous accord with the natural world, and who has retreated from the anxieties and dangers of social life, in order to live a healthy and peaceful natural life. In modern Mandarin, the word xiaoyao has thus come to mean "free, at ease, leisurely, spontaneous." It conveys the impression of people who have given up the hustle and bustle of worldly existence and have retired to live a leisurely life outside the city, perhaps in the natural setting of the mountains.
But this everyday expression is lacking a deeper significance that is expressed in the classical Chinese phrase: the sense of distance, or going beyond. As with all Zhuangzi's images, this is to be understood metaphorically. The second word, 'yao,' means 'distance' or 'beyond,' and here implies going beyond the boundaries of familiarity. We ordinarily confine ourselves with our social roles, expectations, and values, and with our everyday understandings of things. But this, according to Zhuangzi, is inadequate for a deeper appreciation of the natures of things, and for a more successful mode of interacting with them. We need at the very least to undo preconceptions that prevent us from seeing things and events in new ways; we need to see how we can structure and restructure the boundaries of things. But we can only do so when we ourselves have 'wandered beyond' the boundaries of the familiar. It is only by freeing our imaginations to reconceive ourselves, and our worlds, and the things with which we interact, that we may begin to understand the deeper tendencies of the natural transformations by which we are all affected, and of which we are all constituted. By loosening the bonds of our fixed preconceptions, we bring ourselves closer to an attunement to the potent and productive natural way (dao) of things.
But this everyday expression is lacking a deeper significance that is expressed in the classical Chinese phrase: the sense of distance, or going beyond. As with all Zhuangzi's images, this is to be understood metaphorically. The second word, 'yao,' means 'distance' or 'beyond,' and here implies going beyond the boundaries of familiarity. We ordinarily confine ourselves with our social roles, expectations, and values, and with our everyday understandings of things. But this, according to Zhuangzi, is inadequate for a deeper appreciation of the natures of things, and for a more successful mode of interacting with them. We need at the very least to undo preconceptions that prevent us from seeing things and events in new ways; we need to see how we can structure and restructure the boundaries of things. But we can only do so when we ourselves have 'wandered beyond' the boundaries of the familiar. It is only by freeing our imaginations to reconceive ourselves, and our worlds, and the things with which we interact, that we may begin to understand the deeper tendencies of the natural transformations by which we are all affected, and of which we are all constituted. By loosening the bonds of our fixed preconceptions, we bring ourselves closer to an attunement to the potent and productive natural way (dao) of things.
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