「回歸自然」是道家哲學最核心的命題之一。道家之名來自「體道」，而體道 內涵精義便在證入「無言」之自然。換言之，體道、無言、自然等概念，只是意 義連續性的異名而已。道家自然觀首先可由形上學的「道」之角度來加以探討， 並透過《老子》「道法自然」之詮釋，具體轉向而落實為具體存有論。亦可由宗教 冥契的「體道」角度來詮釋，如透過《老子》「觀復」、《莊子》「天籟物化」等境 界，以開發體驗形上學所隱含的存有與美學的統合深意。從本文分析所得出的新 觀點，道家的體道冥契經驗並不適合純從形上同一或冥契純一來理解，因為偏向 宗教式的「得一以自好」之形上保存，有可能掉入「遺忘差異」而導向「同一形 上學」的暴力。要化解同一性陷阱，核心便是重詮道家式的一多關係，尤其透過： 通、化、順、氣等等與自然相關的關鍵詞，來重新定義「一」的豐盈性。經由道 家「自然而然」的詮釋轉向，終究導致：由道向物、由無向有、由一向多的回歸 與落實。所謂「道」其實只是「自然之道」的隱喻，凡是具體場所中的空間、物 象、身體等等皆是道的象徵，所謂即物即道、即有即無、即差異即同一是也。其 次，由「任其自然」的道心玄德又可展開一「觀物」的美學向度；由此，具體而 直接的存有論更落實為周行不殆、大逝遠反、天籟物化的活力開顯、無盡豐盈的 物化美學。然而這一充滿差異多元、氣化流行的自然美學並非一種靜態式的觀照 美學，而是一種聆聽大化流行的活力美學，其中身心既敞開又擴充、既寧靜祥和又充沛動能。

“Return to the Nature” is one of the most important themes in Taoism’s philosophy.The name of Taoism comes from the experience of Tao. According to Laozi and Chuang-Tze, somebody had a experience to Tao when he entered a silent state completely. Trat is to say, the three concepts of “experience of Tao, silence, nature” have the same meaning. This article wants to disclose those important meanings of “self-emergence” to Taoism’s metaphysics. In my opinion,the concept of “self emergence” means there is no transcendantal creator which called Tao. In fact, Tao is not a transcendental substance but the metaphor of everything comes from self-emergence and make a confluence to each other. In a word, Tao means an active process of the energetic Chi.Everything comes from Chi and comes back to Chi. We can not find any creator behind the process and circle of Chi. So we can say, everything comes from self-emergence and the active process of chi which are the same thing. In the article, I emphasize that Tao has two characters which one is indentity and the other is difference .Both of them always combine together in the same time. From the point of view of difference, everything comes from self-emergence and has particular existent style. From the point of theview of indentity, everyting opens to each other and makes a confluence.

道家;老子;莊子;自然;氣;物化

Taoism;Laozi; Chuang-Tze; nature（self-emergence）; chi;aesthetics