论庄学对儒学个体层面学说的接受与超越
On the Acceptance and Transcendence of Individual Level Confucianism by Zhuang Xue

在先秦时期，儒家思想中的社会个体以“圣人”为典范，以“修身、齐家、治国、平天下”为实现道德境界的路径。而庄学则将“至人”视为最高人格之境，以“体道”为路径，强调个人的绝对的自由。庄学在个体学说这个层面受到了儒家的影响，却又超越了儒家——它反映出了对世俗道德的批判以及人与社会，人与自然和谐发展的逍遥的人本主义的理性思想。本文通过探索这些领域的融合，探究庄学是如何继承与超越儒学中有关个体修养学说，从而探究出有利于本土哲学的现代化发展的具体路径，以此拓宽后世有关庄学研究的视野。
In the pre-Qin period, Confucian thought regarded the “sage” as the ideal social individual, with “self-cultivation, family regulation, state governance, and world peace” as the paths to achieving moral excellence. In contrast, Daoist philosophy views the “wise person” as the highest state of personality, emphasizing “embodying the Dao” as the path and stressing absolute personal freedom. Daoism, in terms of individual theory, is influenced by Confucianism but also transcends it—which reflects a critique of secular morality and embodies a rational humanism that advocates for the harmonious development of individuals with society and nature. This paper explores the integration of these domains and investigates how Daoism inherits and transcends the individual cultivation theories in Confucianism, thereby contributing to the modernization of local philosophy and broadening the perspective for future research on Daoism.