本文的目的是探究《莊子》齊物思想的美學政治意涵。在說明《莊子》氣的思想中的治理之道時，主要倚重王船山的《莊子解》。莊子的齊物之道並非正面擘劃一套理想的政治藍圖，而是以否定與解消的美學力量，讓「不齊」的非同一性力量，解消同一性的強制，以自治自理為基礎的「齊」（即「通」）才擁有可能的條件。為了說明此一「不齊之齊」──擺脫同一性強制讓氣得以感通，我們將繞道班雅明與阿多諾的時代診斷，回顧「氣韻」（Aura）如何消逝於現代社會尤其是工具理性的物化與同一性強制之中，再思索《莊子》的「氣」／班雅明、阿多諾的「氣韻」是否蘊涵著一種美學進路的政治解放力量，讓人得以返回個己、本真的存活方式，在交感性的聯繫之中同於大通。

This paper discusses the thought of “Equalizing Things” (Qi Wu) and its implications of aesthetical politics in Zhuangzi. This paper critically examines the political thinking in Zhuangzi’s thought of “Qi”, particularly in light of Wang Chuanshan’s Interpretation of Zhuangzi. Zhuangzi’s political principle of “Equalizing Things” does not present a plan in the meaning of ideal management of domination but negative aesthetical liberating powers. Under the condition of the powers of “unidentical equalizing”, in order to dismiss the idea of an external imposition of identity, it will therefore be possible that all things can rule themselves without any identical domination. I illustrate the “Unidentical Equalizing” via Benjamin and Adorno’s views on “aura” so as to unravel how “Qi” can serve as the emancipatory forces in the viewpoint of aesthetic politics, hence it can lead to an authentic life for each individual as well as harmonious reciprocal recognition with other persons.

莊子; 王船山; 不齊之齊; 氣韻; 美學政治

Zhuangzi; Wang Chuanshan; Unidntical Equalizing; Aura; Aesthetical Politics