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摘要

 「自我（self）」是哲學上一個非常重要的概念，「自我問題」從本質和應然上對真正的、真實的「自我」進行理論上的界定，從哲學層面對「自我」提出概念上的認知。「自我（self）」也是莊子人生哲學的主題之一，仔細檢視《莊子》中時常用到的指涉「自我」的詞彙，分別是：吾、我、己、身、心等。儘管莊子「自我」是在一種不同於西方傳統的意義上被使用的，本文試從「自我概念」本身，即作為實體的自我（實體我）、作為心靈的我（心靈我）和作為意識的我（意識我）三個層面，比較莊子與西方傳統關於「自我」之構想和理解的可能殊異。

通過分析，「自我概念」並非只是形上學本質問題，還是存在領域、價值領域、現象界的實踐問題。 「自我」呈現出從單一實體到開展出一個多元主體，從內在永恆，到與外在交互的過程；莊子的「自我」被看作是人的生成變化的狀態，本質上是一個連續建構的有機體，體現出多元、關聯的性質。因而本研究旨在探討這個實踐層面的「自我」如何自處，如何待人，如何待物，如何在互動中反思——亦即「自我」對我（自我作為主體）來說，應該成為什麼。

從對「自我概念」的分析，能從理論和實踐上梳理出「自我問題」面對的深層次困境，包含「形軀我」的束縛、「認知我」的二元對立、「德性我」在世方式的現實困境。因此，「自我困境」是關於「自我」的分裂、分離、侷限、否定甚至是消亡、超越；是「自我」內部與外部的衝突與戰爭；也是本質「自我」與實踐「自我」，在同一時空不同視角下看待自我的混亂與荒謬；最終導致意義世界的崩解、混亂、失落、虛幻。在莊學，具體體現為形神、身心、物我、人我關係困境，以及道與德之辯、「人化自我」與「禮義化自我」等在世方式的現實困境。

對於「自我困境」的化解，西方觀念中的「自我概念」侷限在主觀與客觀二分以及「自我」作為實體主體存在的限定上，即便有著從主觀到客觀、從主體到社會的超越，即便利用科學從上至下（從世界到自我），從內到外（從主觀到客觀）的分析徑路，也難以消除其間的困境，難以填補二分的分裂，從自己延伸至無限界。

莊子的「自我」具有主體性，但不是核心式的自我，也不是主宰式的自我，而是會從互動中不斷進行反思，是順應自適的自我。「喪我」的過程也非尋找本質的自我，而是獲得某種能力來決定幸福生活，並獲取自由意志。「喪我」是掙脫掉綁住我們的自我觀，採取多元中心的互動方式尋找最為適切的存在方式。它超越第一人稱的思維認知，用第二人稱的視角處理與他者、世界的關係，用第三人稱的視角超越主客體；它反覆轉換地在自身的立場和對方的立場之間來回比對，從而化解自我困境。莊子之超然「自我」，不僅走出自己，還讓世界走進來。這一由外至內的路徑，也呈現出「自我」的隱退和再現，最終創生了一個新的多元體，跳脫世界，並完成「自我」超越。

關鍵字：莊子、自我概念、自我困境、自我的超越、吾喪我、化解之道

Abstract

"Self" is a very important philosophical concept. "The problem of the self " defines " the conception of the self" truly and theoretically and proposes it from philosophical perspectives. "Self" is also one of the themes of human philosophy in Zhuangzi. Researches are consists of the expression of "self" which is used commonly in Zhuangzi as follows: I, self, me, body, and heart (or mind) etc. So this research tries to use “the conception of the self” and compare the possible differences of it between Zhuangzi’s and Western philosophy in three ways: the self of entity, soul and consciousness.

Based on analysis, " the conception of the self " is not merely an issue of metaphysics, but it is also a practical and ethical problem in the reality. “Self” presents the process of moving from a single entity to a multivariate subject, from inner eternity to external interaction. The idea of self in zhuangzi seems as a state of human being’s generational change, which is essentially a continuous construction as well as the multiple and connected nature. Therefore, this study aims to explore “self” how to treat myself and other things, and how to reflect on interactions - that is, what "self" should be for myself (The question is not what is “being”, but ”becoming”).

From the analysis of “the conception of the self”, we can sort out the deep-seated predicament faced by “the problem of the self” in theory and practice, including the bondage of “shape-typed self”, the dualistic opposition of “cognitive self”, and the real dilemma of living methods of “virtual self”. Therefore, "the predicament of the self " is about secession, separation, limitation, negation and even extinction and transcendence of "self." It is the conflict between the "inner" and the "outside" of the self; it is also the chaos and absurdity of self which are viewed from different perspectives of time and space; eventually, it leads to the world of meaning confuse. At the same time, "the predicament of the self "in Zhuangzi is embodied in the real dilemma of living beings in the form of “mind and body” “Tao and morality” and the relationship between "I and me", " thing and person", "self and other" as well as the debate between “humanized self” and “liberalized self”.

For the solution of " the predicament of the self ", " the conception of the self " in western is limited to the subjective and objective dichotomy and the entity's subject. Even if there is transcendence from subjectivity to objectivity (from the inside to the outside) and from subjectivity to society, it is difficult to fill in the division of dichotomy and to extend the boundless sphere from oneself.

The idea of self in zhuangzi has a subjective nature, but it is not a dominant self. Instead, it is the self-adaptation to put into the interaction. The process of “being lost” is not to find the essential self, but to have the ability to determine a happy life and obtain free will. “To lost my self” is to break away from the concept of self that binds us and adopt a multi-centered and interactive approach to find the most appropriate way of existence. This conception of self transcends the first person's point of view, and uses theFsecond person's point of view to deal with the relationship between the other and the world. And it transcends from subjectivity to objectivity with the third person's point of view that looks at each other repeatedly between one’s and other standpoint so as to resolve "the predicament of the self ". For this reason, The idea of self in zhuangzi goes out of itself and let the world come in. This path from the outside to the inside also presents a retreat and reappearance of "self," which eventually creates a new pluralistic body and completes the transcendence of "self."