【摘要】：“自”的本義是“鼻子”,從其初文可識(shí)。此外,還有“自己”、“從、由”、“自然”等引申義�！白约骸绷x的產(chǎn)生,是人對(duì)周圍世界有一定認(rèn)識(shí)的結(jié)果,代表著人自我意識(shí)的萌起。在“自己”的基礎(chǔ)上進(jìn)一步引申出“從、由”之義�！白詮摹�,是以主體涵蓋了主體(此處)與對(duì)象世界(彼處)的關(guān)系,在詞性虛化的同時(shí)豐富了“自”的內(nèi)涵。“自然”指與主體相對(duì)應(yīng)的對(duì)象世界,以“自”指代對(duì)象世界,實(shí)際上是將主體投射到對(duì)象世界,使對(duì)象世界主體化。由“自”與其他字構(gòu)成的復(fù)合詞中,具有美學(xué)和哲學(xué)意蘊(yùn)的代表有自我、自然、自覺和自由。自我,是人主體意識(shí)的顯現(xiàn),是人將自己與他人、與對(duì)象世界作區(qū)分的結(jié)果。自然是對(duì)象世界的本真狀態(tài),也是文藝?yán)碚撝械淖罡呔辰�。自我與自然的共同點(diǎn)是自為自在。自覺,是人的自我覺解,是人將自身與外部世界區(qū)分開的結(jié)果。為了實(shí)現(xiàn)與外界和諧相處,人為自己建構(gòu)了一系列的原則和規(guī)范,也就是德。德是自覺的產(chǎn)物。若說(shuō)自覺是對(duì)自身的規(guī)范,那么自由就是對(duì)內(nèi)心本真的追求。莊子所說(shuō)的自由分為兩層:一是順乎本性的天然自由,一是無(wú)所依附的絕對(duì)自由。前者需要人不干涉物,使其順從本性存在發(fā)展從而獲得自由,同時(shí)人不以既定觀念限制自己,遵從本能的欲求以實(shí)現(xiàn)自由;后者則需要人放下自我的偏執(zhí),超越世俗以達(dá)到無(wú)待的狀態(tài)。自然由老子提出,老子所謂的自然主要強(qiáng)調(diào)無(wú)為,不以人力影響萬(wàn)萬(wàn)物,使萬(wàn)物得以依乎本性生長(zhǎng)發(fā)展,不執(zhí)著于價(jià)值觀念的建立,使人從盲目的追求中解脫。自由自覺作為人的類特性,強(qiáng)調(diào)人的生產(chǎn)勞動(dòng)是有意識(shí)有目的的,人的有意識(shí)的生產(chǎn)活動(dòng)又作為對(duì)象而被人自身所觀照。
[Abstract]:The original meaning of "self" is "nose", from its original text can be recognized. In addition, there are "oneself", "from, from", "nature" and so on. The emergence of the meaning of "oneself" is the result of people's understanding of the world around them and represents the emergence of human self-consciousness. On the basis of "oneself", the meaning of "from, from" is further extended. Since, the subject covers the relationship between the subject and the object world, which enriches the connotation of self in part of speech. "Nature" refers to the object world corresponding to the subject, which refers to the object world by "self". In fact, it projects the subject into the object world and makes the object world subject. In the compound words composed of "self" and other words, the representatives with aesthetic and philosophical implications are self, nature, consciousness and freedom. Self is the manifestation of man's subjective consciousness and the result of distinguishing himself from others and from the object world. Nature is the true state of the object world and the highest realm in literary theory. The common denominator between self and nature is self-freedom. Self-consciousness is the self-perception of human beings and the result of distinguishing themselves from the outside world. In order to achieve harmony with the outside world, people construct a series of principles and norms for themselves, that is, virtue. Virtue is the product of self-consciousness. If self-consciousness is the norm of self-discipline, then freedom is the pursuit of inner truth. The freedom mentioned by Zhuangzi is divided into two levels: one is natural freedom in conformity with nature, the other is absolute freedom without attachment. The former requires people not to interfere with things, so that they obey the existence and development of nature in order to obtain freedom, at the same time, people do not restrict themselves with established ideas, and follow the instinct to achieve freedom; The latter requires people to let go of their paranoia and transcend the worldly to reach the state of nothing. Nature is put forward by Laozi, the so-called nature of Laozi mainly emphasizes inaction, does not influence everything with manpower, makes all things grow and develop in accordance with nature, does not cling to the establishment of values, and makes people free from blind pursuit. Freedom and consciousness, as a kind of human nature, emphasize that man's productive work is conscious and purposeful, and his conscious production activity is regarded as an object by himself.
【學(xué)位授予單位】：南京師范大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2017
【分類號(hào)】：I01

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