《管子》氣論探究
摘要
《管子》一書今實存七十六篇，內含法家、道家、儒家、陰陽家等各家多元思想，呈顯出稷下學宮鼎盛時期百家爭鳴的盛況，為戰國時期稷下學者學術思想之集成。
本文旨在論析《管子》中的氣論思維，並由此來看稷下道家承傳老學，而有別於《莊子》之不同面向開展。《管子》「氣」的思想，重點不在針對「氣」做理論說明，而是傾向關懷於人之人事所用，涉及了天地宇宙間的四時運行自然之氣的論述，以及「氣」存在於人之「身」、「心」之說明。關於宇宙自然之氣的闡述，其最大特點在於其呈顯了「天」與「人」間的聯繫感應，而存在於人之「身」、「心」之氣，《管子》則運用了許多不同詞彙搭配以「氣」來說明，如：血氣，心氣、怨氣…等，表達「氣」是充滿與表現於人之身形的。此外，更值得重視的是對於「氣」的概念，《管子》提出了「精氣」的說明，以「精氣」作為「道」在人身的體現，並且也將「道」作為政治、社會等人世間的抽象價值義理。稷下道家學說之目的在為世所用，以「道」作為經世致用之理論依據，為有別於老莊不同的氣論思維之開展，並也顯現出了《管子》思想所具有的黃老之學性格。
《管子》當中的「氣」、「道」也與「心」有密切聯繫，「心」不但是「道」、「氣」的容受者，本身更具有為「血氣」之心以及認識的主導官能的基礎意涵。並且，「心」如何能「守氣」、「得道」，也是人生之修養與認識功夫的方法途徑。
本文共五章，茲依序說明各章要旨：
第一章：言學界相關研究之探討。將學界研究概況作一分析整理論述，包括《管子》的學派歸屬問題等…。
第二章：論述「氣」思想的源流，以及在道家哲學當中，老、莊氣論的發展。第三章：論「氣」的存在思維。《管子》中「氣」有存在於天地間的宇宙自
然之氣，也有講存在於人之中的身心之氣。存在於自然之氣指的是在天地間的四時運行之氣，以其各「氣」搭配四時與五行，呈顯出了人事與天道之聯繫。《管子》並將自然中的「氣」放到人身上來談，「氣」作為是生命與精神之源，此氣又稱作「精氣」，若能持守於心、身不使其散失，則能養生。
第四章：由對「心」的探討來講「氣」的認識思維與修養功夫。《管子》中「心」的意涵基本上是存在於人身之中，具有「血氣」與人之認識的主導官能之「心」。並且，人的修養與認識皆在於「心」，如何修養「心」，實則也就等於如何能夠獲得認識能力。「心」之完美境界為「全心」，指的是心中「精氣」瀰漫的「得道」的狀態，在此狀態之下，便是人之身、心與認識能力達到最佳之完美境界。
第五章：結論。論述《管子》有別於道家老莊之「氣」、「心」「道」的發展，以及未來研究之展望。
關鍵詞：管子、氣、精氣、道、心、老子、莊子
The Research of “Qi Theory”
Abstract
The book Guan Zi has practically seventy-six chapters nowadays, and including the various of thoughts in Legalism, Taoism, Confucianism, and Ying-Yang Jia. It not only shows the Ji-Xia’s spectacular period that every school was famous for their own unique theory at that age, but also represents a generalization of scholars’ academic theories during the Warring States.
The main purpose of this theory discusses the “Qi” in Guan Zi, and from that point, looking at the way Ji-Xia’s Taoism held the tradition of Lao Zi. Unlike Zhuang Zi’s development in different phase, in Guan Zi, the idea of “Qi” did not emphasize on the theoretical Qi, but more of giving care to the people and their relationships. It involves the concept of natural Qi in cycling of the four seasons of the universe and the descriptions of Qi that is inside of the human’s body and conscious. Regarding to the explanation which is for the nature of the universal Qi says that the significant point not only shows the connection and interaction between universe and human beings, but also exists in human’s body and mind. Guan Zi had used many different names to correlate with Qi to make out his explanations, such as Qi of blood, Qi of Xin, Qi of resentment and so on. It expresses that Qi is filled and shown within human’s body. Moreover, the higher valuable part is that concept in “Qi”. Guan Zi illustrated that not only Qi is being able to use as “Tao’s” performance in the human bodies, but also “Tao” can be used as the abstract values and meanings such as in the politics and society. Under Ji-Xia, the goal of Taoism’s theory is made by people. “Tao” is used to be the foundation to associate the society and so it can be differentiated from “Lao Zi’s and Zhuang Zi’s” theory. By including the Huang Lao’s idea, Guan Zi’s thought was very much popped out.
In Guan Zi, “Qi” and “Tao” have a deep connection with the “Xin” as well. “Xin” contains not only both “Tao” and “Qi”, but itself indeed has the basic meaning of “Xin” in “Qi of blood” and the knowing of the main function in the five senses. In addition, how dose the “Xin” holding the “Qi”, and then achieving the “Tao”, is also the path of learning and understanding life.
This thesis includes totally five chapters; here are the subjects in each chapter.
Chapter 1: Explaining the studies relative to the Guan Zi is discussed by scholars. This chapter analyses scholars’ researches and gives a statement to them, like which school would Guan Zi’s study belong to and so on.
Chapter 2: Talking about the idea of “Qi” and its origin, and its development of Lao-Zi’s and Zhuang-Zi’s theory of Qi in the Taoist philosophy.
Chapter 3: Discussing the idea of Qi’s existence. In Guan Zi, “Qi” has the meaning of the natural Qi existing in the universe, and also the Qi inside human’s body and mind. The natural Qi means the Qi belonged to the four seasons in the space. The “Qi” contained in the four seasons and five elements, represents the connections among the humans and the natural law. In Guan Zi, the natural “Qi” was used as a discussion on human’s body, saying that “Qi” is the source of life and the power of all sources. This “Qi” is also called “Jing-Qi”. If human beings can hold their “Qi” and not losing it, they would have a better health.
Chapter 4: Researching from observing “Xin” to discuss the knowing and the self-possession of “Qi”. In Guan Zi, conscious basically means that it’s within the human bodies, and has the “Qi of blood” and the function of controlling the senses. Further than that, human’s self-possession and understanding is based upon how to the “Xin” was cultured, in a fact it is mostly about how to gain and know the power. The perfect condition of “Xin” is “Chuan Xin”, it means the conscious has “Jing and Qi” in the status of fulfilled with “Tao”. Under this circumstance, it is the most perfect status of a human’s mind, body and knowing.
Chapter 5: Conclusion. Talking about Guan Zi differentiate from the development of Lao Zi’s and Zhuang Zi’s “Qi”, “Xin” and “Tao”, and look into Guan Zi’s studies in the future.
Key Words：Guan Zi，Qi，Jing-Qi，Tao，Xin，Lao Zi， Zhuang Zi