| Summary: | 碩士 === 靜宜大學 === 中國文學研究所 === 94 === When Wang-yu annotated “Annotation of Zhaung-zi”, he said ““qi shen ning implied lots of meanings inside it”. Lin win-bin also said Quan Shan’s Annotation of Zhaung-zi could be compressed into a word “shen”. As they said, “shen” is undoubtedly the key to understanding Quan Shan’s Annotation of Zhaung-zi. What is more, the meaning of “shen” just can uncover Quan Shan’s unique thought on Zhaung-zi. But the author was amazed that few tried to deliberate upon this topic after so many scholars had known this meaning. For this reason, the author attempts to draw the “shen”-centered meaning system of Quan Shan’s Annotation of Zhaung-zi through deduction.
This thesis can be separated into three parts. The first part is about the core perspective of Quan Shan’s Annotation of Zhaung-zi, viz. “shen”. To begin with, the author discusses “shen” from “qi” and explains that “shen” originates from “qi” but they are not the same thing. “Shen” involves universality and particularity. Universality means everyone, including giants, saints and sages, has “shen”. Particularity means particularity of “humanity”, viz. the normative agency coming from the integration of flesh and spirit and making subjects and objects different. Secondly, the author discusses the core meaning of “shen” through two paths. One is “shen-xinzhi-xing” and the other is “shen-ming-zhi”. No matter what path we take, we all can manifest that “shen” is the core meaning of Quan Shan’s Annotation of Zhaung-zi. By this way, we could really understand “shen” is the core meaning through deduction but taking it as granted.
The second part, named “Discussing ning-shen: the definitely fusion of spirit and action, is about explaining the meaning of “ning-shen”. First, the author explains that ning of ning-shen is not “yu”, “chi” or “zhi” but “ziding” or “not losing without defending”. “Ning” of “ning-shen” is the natural status of ningcun “shen” and not belonging to any impure thing outside “shen”. Secondly, the author uncovers the meaning of “ning-shen” from “the definitely fusion of substance and practice” and exploring “ning-shen” through “you” so as to constructing the inseparability of spirit and action. What is more important is the meaning of “ning-shen” in Quan Shan’s Annotation of Zhaung-zi obviously obtains absolute harmony of human being and universe.
In the third part, the author tries to broaden the perspective based on the previous discussion, viz. integrating “de” of Confucius and Zhaung-zi by understanding the meaning of Annotation of Zhaung-zi through “shen”. Till now, we have known the fact “shen” is the core meaning of Quan Shan’s Annotation of Zhaung-zi but why? The author thinks Quan Shan tried to settle every part of the meaning and then transform them into a perfect meaning that Quan Shan realized. For this reason, the author takes “de” as an instance for deduction. “De” annotated here is the most fundamental “de” with general meaning and could be transformed into an integrating perspective of Confucius and Zhaung-zi, even a fusion of every philosophy. To make it simple, by understanding Quan Shan’s Annotation of Zhaung-zi through “shen”, we can redefine the concept of meaning and help resolve controversy and opposition of different philosophies.
In conclusion, this thesis not only explains how Quan Shan understood Zhaung-zi through “shen” but why Quan Shan’s Annotation of Zhaung-zi is not about picking a “concept” to guiding the whole annotation system simply. Under the “shen”-centered meaning system, Quan Shan redefine the meaning concept and construct a perfect meaning that Quan Shan realized. For this reason, Quan Shan has his own annotating method and not the same as other annotators of Zhaung-zi. Through the core concept “shen”, we can read Quan Shan’s Annotation of Zhaung-zi as a whole but a part, viz. offering an alternative perspective for research on Quan Shan’s Annotation of Zhaung-zi.
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