道傢型的知識分子論如何可能？《莊子》在消極／積極、齣世／入世、方外／方內、美學／政治這兩端之間，如何擺放它綜閤而圓通的位置？這不僅是學術史問題，更是道傢思想要展現當代活力不得不迎嚮的哲學難題。
本書立場一則認為道傢絕非枯槁山林的逃亡者。就算老莊麵對政治、社會、文化，經常帶有某種意味的「距離感」，但這種「距離感」在筆者看來，反而給齣更深刻的反思、洞察的遊牧空間。並由此間距的超然靜觀，找齣政治暴力、文化意識型態的內核病癥，一針見血地給予批判。這種批判並非全然的瓦解與摒棄，反而帶給文化更新活化和拯救契機。可見，道傢人物可能呈現齣「即破壞即創造」、「即治療即更新」的知識分子型態，若不從此善解老莊，那麼我們如何理解那一係列對政治、文化、語言、人性、存在的深刻描繪、批判和治療之道？
本書的核心重點是：透過《莊子》來重建道傢型的知識分子性格和內涵。
具體描述
好的，這是一份為您的圖書《道傢型知識分子論》量身打造的，不涉及該書具體內容的詳細圖書簡介。 --- 書名：《道傢型知識分子論》 這是一部關於中國思想史中知識分子的精神肖像的深刻剖析。 本書試圖在紛繁復雜的曆史脈絡中，勾勒齣一種獨特的知識分子類型——“道傢型知識分子”。我們並非要對道傢思想本身進行百科全書式的梳理，而是將目光投嚮曆史的深處，探尋那些深受老莊哲學、魏晉風度以及道傢宇宙觀影響的中國知識群體。他們的思考方式、行為模式乃至個體命運，都與儒傢入世的經世濟民傳統形成瞭鮮明的張力與對照。 一、何為“道傢型”：一種精神氣質的重塑 傳統對中國知識分子的定義，往往以“儒傢知識分子”為基石，強調其“修身、齊傢、治國、平天下”的入世情懷與社會責任感。然而，本書所關注的“道傢型知識分子”則代錶瞭一種截然不同的存在狀態。他們並非完全摒棄社會責任，而是以一種“在野”的姿態參與“在野”的批判。 他們的核心特徵在於對“道”的體認與追尋。這種體認不僅是哲學的理解，更是一種生命境界的實踐。他們深諳世事紛擾、名利糾葛的虛妄性，因而傾嚮於在自然、個體自由和精神的“虛靜”中尋求安頓。這種氣質，使得他們在麵對權力的誘惑或世俗的壓力時，展現齣一種近乎超然的韌性。 本書將追溯這種精神氣質的源頭，考察它如何從先秦的哲學思辨，逐步滲透並形塑瞭後世知識分子的內在景觀。我們探討的並非道傢理論的完整體係，而是其“操作性”的價值——即如何利用道傢的智慧，作為一種抵抗世俗化、工具化傾嚮的精神武器。 二、曆史的切片：在“齣”與“處”之間 要理解“道傢型知識分子”，必須審視其在曆史關鍵節點上的集體選擇。本書精選瞭數個具有代錶性的曆史時期，剖析知識分子如何在儒傢正統與道傢超脫之間進行艱難的權衡與實踐。 魏晉風度的再生與解構： 魏晉南北朝，一個政治動蕩、玄學興盛的時代，為“道傢型”知識分子的集中爆發提供瞭絕佳的舞颱。他們對名教的懷疑，對個體生命的張揚，對“竹林七賢”式的放浪形骸，構成瞭一種對僵化禮教的集體反叛。本書將深入分析，這種反叛的內在邏輯是什麼？它是單純的逃避，還是更高層次的倫理建構？我們考察的重點在於，他們如何將“無為”的理念融入具體的政治參與或文學創作之中， 形成一種“以無為而無不為”的實踐張力。 中古士人的“清議”與“隱逸”： 隋唐時期，盡管科舉製逐漸確立，但知識分子群體內部仍存在一股強大的“道傢”暗流。他們參與清議，卻又警惕捲入黨爭；他們可以做官，但絕不將官職視為生命的終極意義。這種“亦官亦隱”的狀態，是“道傢型”知識分子如何適應中世紀帝國體製的生存策略的體現。我們關注的不是他們做瞭什麼官，而是他們在做官時，如何保持瞭內心的“空”與“靜”。 晚明：個體解放的先聲？ 晚明的“個性解放”思潮，雖然常被置於文學或思想史的特定章節，但其背後潛藏的，正是對僵硬的程硃理學體係的鬆動與對個體生命體驗的迴歸。這種迴歸，在某種程度上，與道傢對“自然之性”的推崇不謀而閤。本書探討瞭這種“迴歸自然”的衝動，在特定社會條件下，如何轉化為對官僚體係和僵化教條的“消極抵抗”。 三、方法論：超越二元對立的視角 本書的敘事策略，旨在避免將“道傢型”與“儒傢型”知識分子簡單地視為對立麵。曆史的復雜性在於，個體往往是多重身份的疊加。許多偉大的思想傢和政治傢，其內心深處同時棲居著“入世的孔子”與“齣世的老子”。 我們提齣的“道傢型知識分子論”，其核心在於分析“道傢元素”在知識分子精神結構中扮演的“調和劑”或“安全閥”角色。 當儒傢經世的重擔壓得個體喘不過氣時，道傢的虛靜觀便成為他們得以喘息、反思、並最終以更清醒的頭腦重新進入角鬥場的精神資源。 因此，本書關注的並非“誰是道傢”，而是“道傢如何工作”——即道傢思想如何被知識分子群體在不同曆史情境下，“挪用”和“實踐”，以維護其個體精神的獨立性與復雜性。 四、對當代知識生態的反思 在高度專業化、工具理性占據主導地位的當代社會，知識分子的專業性與職業性日益強化。“道傢型知識分子論”的意義，不僅在於迴顧曆史，更在於對當下進行一種潛在的批判性參照。 當知識生産被市場邏輯和績效考核裹挾時，我們能否從曆史中那些拒絕被“規定”的知識分子身上，找到一種超越工具理性、維護思想自由的路徑？本書希望引發讀者深思：在日益強化的“有效性”要求下，那種對“無用之用”、對“虛空之美”的堅守，是否正是當代知識分子重建其精神脊梁的契機？ 《道傢型知識分子論》是一部曆史性的考察，更是一次關於知識分子如何在權力與人性之間維持平衡的深沉對話。 它邀請讀者一同走入那片充滿張力、拒絕簡單定義的精神疆域。
著者信息
作者簡介
賴錫三
現任：
中山大學中文係特聘教授、文學院院長
學歷：
國立清華大學中文博士
經歷：
曾獲科技部吳大猷紀念獎，科技部傑齣研究獎。
國立暨南大學中文係助理教授。
國立中正大學中文係副教授，教授，係主任兼任所長。
國立中山大學中文係教授，特聘教授。
曾至臺灣大學人文高等研究院、上海思勉高等研究院、香港教育大學，美國芝加哥大學，進行訪問研究。
曾齣版《莊子靈光的當代詮釋》、《丹道與易道》、《當代新道傢》、《道傢型知識分子論》、《莊子的跨文化編織》等專書。
主要從事當代新道傢的重構與跨文化莊子學的推擴。
賴錫三
現任：
中山大學中文係特聘教授、文學院院長
學歷：
國立清華大學中文博士
經歷：
曾獲科技部吳大猷紀念獎，科技部傑齣研究獎。
國立暨南大學中文係助理教授。
國立中正大學中文係副教授，教授，係主任兼任所長。
國立中山大學中文係教授，特聘教授。
曾至臺灣大學人文高等研究院、上海思勉高等研究院、香港教育大學，美國芝加哥大學，進行訪問研究。
曾齣版《莊子靈光的當代詮釋》、《丹道與易道》、《當代新道傢》、《道傢型知識分子論》、《莊子的跨文化編織》等專書。
主要從事當代新道傢的重構與跨文化莊子學的推擴。
圖書目錄
自序 一條「道傢型知識分子」的荊棘之路 ······································ i
無名之謝言感辭 ·········································································································· xix
第一章
《莊子》的生存美學與政治批判—
重省道傢型的知識分子論
一、前言：知識分子何必專屬儒者 ··································································· 1
二、格格不入的鵷鶵形象—《莊子》首先突顯生存美學的抉擇 ···················································································································· 4
三、遊牧於權力之外的道傢型知識分子—生存美學隱含的政治批判 ············································································································· 15
四、入遊其樊的庖丁形象—「在方內中遊乎方外」的綜閤智慧 ······················································································································· 22
五、庖丁解牛的權力解剖—遊刃有餘的微型權力批判 ····················· 27
六、結論：洞察局勢之變與遊牧於權力空隙來化導政治暴力—從牟宗三的「察事變」與餘蓮的「勢思維」再進一解 ················· 33
第二章
《孟子》與《莊子》兩種氣論類型的知識分子與權力批判
—「浩然之氣」與「平淡之氣」的存有、倫理、政治性格
一、前言：氣論的內聖麵與外王麵之連結 ··················································· 43
二、「氣」在《孟子》中的「存有」位階 ··················································· 45
三、「氣」在《莊子》中的「存有」位階 ··················································· 52
臺⼤大齣版中⼼心
四、「氣」在《孟子》與《莊子》中的存有論與倫理學的統閤：冥契體驗、存有開顯、倫理實踐的三位一體性 ································ 62
五、「氣」在《孟子》與《莊子》中的公共倫理之「外王」意義：浩然之氣與平淡之氣的批判性 ·································································· 88
六、結論：《孟子》與《莊子》兩種知識分子的批判性比較 ·········· 111
第三章
差異、離心、多元性—
《莊子》的物化差異、身體隱喻與政治批判
一、身體觀研究視域的辯證複雜性 ······························································· 117
二、將《莊子》放入中國古代「身體政治論」脈絡的考察意義 ····· 121
三、同一性形上學與大一統政治論的閤謀共構：畢來德對中國整體論的疑慮 ································································································· 125
四、《莊子》對同一性形上學的返下解構：「氣化」（一）與「物化」（多）的相即 ·············································································· 131
五、《莊子》對心君和國君的身體解構和國體解構 ······························ 145
六、結論：「後形上學、後傳統、重視差異、重視身體」的《莊子》當代性 ····························································································· 163
第四章
身體、氣化、政治批判—
畢來德《莊子四講》與〈莊子九劄〉的身體觀與主體論一、道傢的美學體驗是純粹「心知」？還是身心一如的「體知」？ ················································································································ 171
二、畢氏解《莊》方法的體驗與覺知性格 ················································· 177
三、畢氏的身體思維突破牟宗三與徐復觀的心靈思維 ························· 182
四、畢氏著重在技藝層麵的身體經驗 ··························································· 189
五、畢氏以身體思維取代形上思維 ······························································· 193
六、畢氏的身體思維缺乏氣論支援：從何乏筆看畢來德與餘蓮的異同 ····················································································································· 195
七、畢氏缺乏梅洛龐蒂「獻身於世界而存有」的「世界」嚮度 ····· 204
八、畢氏嚮往的嶄新主體（語言主體）未必與氣論相衝突 ··············· 215
九、畢氏缺乏傅柯、德勒茲式的域外思考，拒絕海德格的存有思維 ····················································································································· 223
十、結論：道傢身體觀的三麵嚮—禮教規訓、技藝融入、氣化交換 ····················································································································· 232
第五章
《莊子》的雅俗顛覆與文化更新—
以流動身體和流動話語為中心
一、商代之「神話身體」與周代之「禮教身體」的雅／俗轉變 ····· 235
二、《山海經》的「怪誕身體」與春鞦時期君子的「威儀身體」 ···· 243
三、《莊子》的流動身體與流動語言之支離策略：醜怪、技藝、卮言 ····················································································································· 255
四、巴赫金的雅俗顛覆之狂歡文化理論：廣場空間中怪誕身體與流動話語 ······································································································ 282
五、結論：《莊子》與巴赫金對文化的批判與更新—脫冕與加冕的帽子戲法 ······································································································ 297
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第六章
莊子與羅蘭．巴特的旦暮相遇—
語言、權力、遊戲、歡怡
一、前言：巴特〈法蘭西就職講演〉與莊子〈齊物論〉的旦暮之遇 ····················································································································· 305
二、巴特要的是快樂而非榮譽：語言、權力、主體的網羅與逃逸 ·························································································································· 307
三、莊子的「逍遙之樂」與老子的「寵辱若驚」 ·································· 314
四、生命之流（不斷流變的內容）與我之虛構（不變的亞哥號艦艇之名） ··········································································································· 319
五、巴特要在權力之中活齣權勢之外：無所不在與永久長存的權力揭露 ················································································································ 323
六、既無所逃於權力廚房，那麼便得學會庖丁解牛的技藝 ··············· 326
七、巴特看齣語言結構的法西斯主義，從此走嚮符號的離心遊戲 ·························································································································· 332
八、莊子說：與其落入是非二元的爭辯耗損，莫若以明而走嚮兩行之道 ··········································································································· 340
九、結論：巴特與莊子在文學力量與文本空間中的旦暮相遇 ·········· 347
第七章
《莊子》的文學力量與文本空間—
與羅蘭．巴特「文之悅／醉」的互文性閱讀
一、貶謫哲學／重返文學：文哲一體新景觀 ············································ 355
二、謬悠、荒唐、無端崖：虛位、漂浮、差異化的書寫策略 ·········· 361
三、環中是第三條路：解構「此亦一是非，彼亦一是非」的語言法西斯主義 ······································································································ 366
四、無何有之鄉與夜總會：語言遊戲中的烏托邦 ·································· 372
五、弔詭之夢：書寫是為瞭「改變主體」並創造「夢的文本」 ····· 378
六、為女妄言，女且妄聽：理想的書寫與理想的讀者 ························· 382
七、水可以裝壺蘆外麵：想像虛構對意識型態的顛覆力量 ··············· 387
八、「支離」其形、其德，還有支離「文本」：插科打諢的轟然力量 ····················································································································· 390
九、巴特文學符號學的文學力量與文本空間：〈法蘭西就職講演〉的再分析 ··········································································································· 394
十、《莊子》對巴特深層文學力量的迴響：修辭、遊戲、欲望、批判 ····················································································································· 402
十一、巴特與莊周在文本中旦暮相遇：氣韻生動的文本與庖丁解牛的空間 ······································································································ 408
十二、永未完成的結論 ························································································ 413
第八章
氣化流行與人文化成—
《莊子》的道體、主體、身體、語言、文化之體的解構閱讀
一、前言：「以道觀之」的省察視域 ··························································· 417
二、從「道體」到「體道」的詮釋轉嚮與後續發展：牟宗三與海德格 ··········································································································· 419
三、道體的初步解構：《老子》的「道沖而用」與「有無玄同」 ····················································································································· 430
四、道體的徹底解構：《莊子》的「氣化流行」與「物化差異」 ····················································································································· 438
五、「造化無主」與「變化常新」 ······························································· 452
臺⼤大齣版中⼼心
六、空虛、流變、多元、日新的「非主體之主體」 ······························ 458
七、支離、流動、氣化的身體 ········································································· 475
八、流變之文：氣化流行的卮言書寫與氣韻生動的文本空間 ·········· 481
九、《莊子》式的人文化成：統閤結構與非結構的文化更新 ·········· 493
十、結論：儒、道人文觀的差異兩行 ··························································· 507
參考書目 ···························································································································· 513
索引 ········································································································································ 529
無名之謝言感辭 ·········································································································· xix
第一章
《莊子》的生存美學與政治批判—
重省道傢型的知識分子論
一、前言：知識分子何必專屬儒者 ··································································· 1
二、格格不入的鵷鶵形象—《莊子》首先突顯生存美學的抉擇 ···················································································································· 4
三、遊牧於權力之外的道傢型知識分子—生存美學隱含的政治批判 ············································································································· 15
四、入遊其樊的庖丁形象—「在方內中遊乎方外」的綜閤智慧 ······················································································································· 22
五、庖丁解牛的權力解剖—遊刃有餘的微型權力批判 ····················· 27
六、結論：洞察局勢之變與遊牧於權力空隙來化導政治暴力—從牟宗三的「察事變」與餘蓮的「勢思維」再進一解 ················· 33
第二章
《孟子》與《莊子》兩種氣論類型的知識分子與權力批判
—「浩然之氣」與「平淡之氣」的存有、倫理、政治性格
一、前言：氣論的內聖麵與外王麵之連結 ··················································· 43
二、「氣」在《孟子》中的「存有」位階 ··················································· 45
三、「氣」在《莊子》中的「存有」位階 ··················································· 52
臺⼤大齣版中⼼心
四、「氣」在《孟子》與《莊子》中的存有論與倫理學的統閤：冥契體驗、存有開顯、倫理實踐的三位一體性 ································ 62
五、「氣」在《孟子》與《莊子》中的公共倫理之「外王」意義：浩然之氣與平淡之氣的批判性 ·································································· 88
六、結論：《孟子》與《莊子》兩種知識分子的批判性比較 ·········· 111
第三章
差異、離心、多元性—
《莊子》的物化差異、身體隱喻與政治批判
一、身體觀研究視域的辯證複雜性 ······························································· 117
二、將《莊子》放入中國古代「身體政治論」脈絡的考察意義 ····· 121
三、同一性形上學與大一統政治論的閤謀共構：畢來德對中國整體論的疑慮 ································································································· 125
四、《莊子》對同一性形上學的返下解構：「氣化」（一）與「物化」（多）的相即 ·············································································· 131
五、《莊子》對心君和國君的身體解構和國體解構 ······························ 145
六、結論：「後形上學、後傳統、重視差異、重視身體」的《莊子》當代性 ····························································································· 163
第四章
身體、氣化、政治批判—
畢來德《莊子四講》與〈莊子九劄〉的身體觀與主體論一、道傢的美學體驗是純粹「心知」？還是身心一如的「體知」？ ················································································································ 171
二、畢氏解《莊》方法的體驗與覺知性格 ················································· 177
三、畢氏的身體思維突破牟宗三與徐復觀的心靈思維 ························· 182
四、畢氏著重在技藝層麵的身體經驗 ··························································· 189
五、畢氏以身體思維取代形上思維 ······························································· 193
六、畢氏的身體思維缺乏氣論支援：從何乏筆看畢來德與餘蓮的異同 ····················································································································· 195
七、畢氏缺乏梅洛龐蒂「獻身於世界而存有」的「世界」嚮度 ····· 204
八、畢氏嚮往的嶄新主體（語言主體）未必與氣論相衝突 ··············· 215
九、畢氏缺乏傅柯、德勒茲式的域外思考，拒絕海德格的存有思維 ····················································································································· 223
十、結論：道傢身體觀的三麵嚮—禮教規訓、技藝融入、氣化交換 ····················································································································· 232
第五章
《莊子》的雅俗顛覆與文化更新—
以流動身體和流動話語為中心
一、商代之「神話身體」與周代之「禮教身體」的雅／俗轉變 ····· 235
二、《山海經》的「怪誕身體」與春鞦時期君子的「威儀身體」 ···· 243
三、《莊子》的流動身體與流動語言之支離策略：醜怪、技藝、卮言 ····················································································································· 255
四、巴赫金的雅俗顛覆之狂歡文化理論：廣場空間中怪誕身體與流動話語 ······································································································ 282
五、結論：《莊子》與巴赫金對文化的批判與更新—脫冕與加冕的帽子戲法 ······································································································ 297
臺⼤大齣版中⼼心
第六章
莊子與羅蘭．巴特的旦暮相遇—
語言、權力、遊戲、歡怡
一、前言：巴特〈法蘭西就職講演〉與莊子〈齊物論〉的旦暮之遇 ····················································································································· 305
二、巴特要的是快樂而非榮譽：語言、權力、主體的網羅與逃逸 ·························································································································· 307
三、莊子的「逍遙之樂」與老子的「寵辱若驚」 ·································· 314
四、生命之流（不斷流變的內容）與我之虛構（不變的亞哥號艦艇之名） ··········································································································· 319
五、巴特要在權力之中活齣權勢之外：無所不在與永久長存的權力揭露 ················································································································ 323
六、既無所逃於權力廚房，那麼便得學會庖丁解牛的技藝 ··············· 326
七、巴特看齣語言結構的法西斯主義，從此走嚮符號的離心遊戲 ·························································································································· 332
八、莊子說：與其落入是非二元的爭辯耗損，莫若以明而走嚮兩行之道 ··········································································································· 340
九、結論：巴特與莊子在文學力量與文本空間中的旦暮相遇 ·········· 347
第七章
《莊子》的文學力量與文本空間—
與羅蘭．巴特「文之悅／醉」的互文性閱讀
一、貶謫哲學／重返文學：文哲一體新景觀 ············································ 355
二、謬悠、荒唐、無端崖：虛位、漂浮、差異化的書寫策略 ·········· 361
三、環中是第三條路：解構「此亦一是非，彼亦一是非」的語言法西斯主義 ······································································································ 366
四、無何有之鄉與夜總會：語言遊戲中的烏托邦 ·································· 372
五、弔詭之夢：書寫是為瞭「改變主體」並創造「夢的文本」 ····· 378
六、為女妄言，女且妄聽：理想的書寫與理想的讀者 ························· 382
七、水可以裝壺蘆外麵：想像虛構對意識型態的顛覆力量 ··············· 387
八、「支離」其形、其德，還有支離「文本」：插科打諢的轟然力量 ····················································································································· 390
九、巴特文學符號學的文學力量與文本空間：〈法蘭西就職講演〉的再分析 ··········································································································· 394
十、《莊子》對巴特深層文學力量的迴響：修辭、遊戲、欲望、批判 ····················································································································· 402
十一、巴特與莊周在文本中旦暮相遇：氣韻生動的文本與庖丁解牛的空間 ······································································································ 408
十二、永未完成的結論 ························································································ 413
第八章
氣化流行與人文化成—
《莊子》的道體、主體、身體、語言、文化之體的解構閱讀
一、前言：「以道觀之」的省察視域 ··························································· 417
二、從「道體」到「體道」的詮釋轉嚮與後續發展：牟宗三與海德格 ··········································································································· 419
三、道體的初步解構：《老子》的「道沖而用」與「有無玄同」 ····················································································································· 430
四、道體的徹底解構：《莊子》的「氣化流行」與「物化差異」 ····················································································································· 438
五、「造化無主」與「變化常新」 ······························································· 452
臺⼤大齣版中⼼心
六、空虛、流變、多元、日新的「非主體之主體」 ······························ 458
七、支離、流動、氣化的身體 ········································································· 475
八、流變之文：氣化流行的卮言書寫與氣韻生動的文本空間 ·········· 481
九、《莊子》式的人文化成：統閤結構與非結構的文化更新 ·········· 493
十、結論：儒、道人文觀的差異兩行 ··························································· 507
參考書目 ···························································································································· 513
索引 ········································································································································ 529
圖書序言
- ISBN：9789865221799
- 規格：平裝 / 400頁 / 17 x 23 x 2 cm / 普通級 / 單色印刷 / 初版
- 齣版地：颱灣
- 本書分類：專業/教科書/政府齣版品> 文史哲類> 哲學> 東方哲學
圖書試讀
序
無名之謝言感辭
本書的想法醞釀久矣，最後藉由國科會三年期計畫案「道傢型的知識分子論」（NSC99-2410-H-194-114-MY3）之因緣，集中心力將其寫齣，並重新定名為「道傢型知識分子論—《莊子》的權力批判與文化更新」，在此緻上感謝。本書共由八篇環環相扣的係列論文構成，文章都已經正式刊登在THCI Core 的核心期刊上。
本書的付梓，除瞭對人生各種因緣，有言說不盡的謝意外，最內在的心聲，其實更多的是悼念和疑情。不管是《當代新道傢》或者《道傢型知識分子論》，都是行者一路崎嶇走來，披荊斬棘的路標印記。就像拓荒者，無路而必得開路的無奈與認命。如今孤行者心境，略有幾分水窮滋味，頓然默坐雲起時，纔發現—其行如馳，身心俱疲，青春已老。人生或許是一條永未完成的變化道路，但在眼前這一林中空地的小幽榖，旅人得停下腳步，好好一眠，靜靜迴憶。那些人生已然錯過的、辜負的、難追憶的—無以名狀之逝水年華與人事景物。
賴錫三
無名之謝言感辭
本書的想法醞釀久矣，最後藉由國科會三年期計畫案「道傢型的知識分子論」（NSC99-2410-H-194-114-MY3）之因緣，集中心力將其寫齣，並重新定名為「道傢型知識分子論—《莊子》的權力批判與文化更新」，在此緻上感謝。本書共由八篇環環相扣的係列論文構成，文章都已經正式刊登在THCI Core 的核心期刊上。
本書的付梓，除瞭對人生各種因緣，有言說不盡的謝意外，最內在的心聲，其實更多的是悼念和疑情。不管是《當代新道傢》或者《道傢型知識分子論》，都是行者一路崎嶇走來，披荊斬棘的路標印記。就像拓荒者，無路而必得開路的無奈與認命。如今孤行者心境，略有幾分水窮滋味，頓然默坐雲起時，纔發現—其行如馳，身心俱疲，青春已老。人生或許是一條永未完成的變化道路，但在眼前這一林中空地的小幽榖，旅人得停下腳步，好好一眠，靜靜迴憶。那些人生已然錯過的、辜負的、難追憶的—無以名狀之逝水年華與人事景物。
賴錫三
用戶評價
评分
**第三段評價** 閱讀此書的體驗，相當像是在經歷一場高緯度的心靈漫遊，作者的文字功力極佳，遣詞用句充滿瞭古典的韻味，卻又巧妙地避開瞭僵硬的學術腔調。這本書最讓我感到驚艷之處，並非在於它對道傢文本做瞭多深入的考據，而是它成功地搭建瞭一座橋樑，將兩韆多年前的智慧與今日颱灣社會麵臨的價值睏境連結起來。我們這一代，看似擁有瞭前所未有的物質豐裕和資訊自由，但內心的焦慮和對「意義」的追尋卻更加迫切。書中某些段落對「齣世的智慧如何轉化為入世的行動力」的討論，發人深省。它並沒有提供一套標準答案，反而提齣瞭更多深刻的問題：真正的「不爭」是如何在競爭激烈的環境中保持自我完整性？作者並沒有把道傢知識分子塑造成一群隱居山林的隱士，而是將他們視為一種在複雜結構中進行「內在抵抗」的先行者。對於那些在主流價值體係中感到格格不入，卻又不願完全放棄批判立場的朋友來說，這本書無疑提供瞭一種強大的精神支持和參照座標。
评分**第五段評價** 這本著作的論述風格相當獨特，它並不著重於單一思想傢的學說解析，而是建立瞭一個「類型學」的分析框架，來探討特定精神氣質在不同歷史脈絡下的投射。對於我們身處的後現代社會而言，很多既定的目標和路徑似乎都失去瞭過去的確定性，這種「確定性的崩塌」正是道傢思想重新煥發生機的土壤。書中對知識分子「內在修為」與「外在應對」之間張力的描述，尤其讓我產生強烈的共鳴。作者似乎在提醒我們，真正的智慧或許不是來自於外部世界的知識纍積，而是來自於對自我本性的迴歸與堅守。書中對於「清談」現象的批判性反思，避免瞭將道傢知識分子浪漫化或臉譜化，而是以一種極為審慎的態度去剖析其複雜性與侷限性。總體來看，這本書的結構嚴謹，論點鋪陳富有層次感，它沒有提供現成的解藥，但它提供的思考工具，對於想要在紛雜世界中保持精神清醒的讀者來說，是極為寶貴的資產。
评分**第四段評價** 老實講，要用三言兩語概括這本《道傢型知識分子論》的內涵，幾乎是不可能的任務，因為它像是一麵多棱鏡，從不同的角度摺射齣不同的光芒。我讀完之後的感受是，它徹底顛覆瞭我對「知識分子」這個詞彙的刻闆印象。傳統上，我們可能習慣將知識分子與進步主義、激進改革或者某種清晰的政治立場劃上等號，但作者通過聚焦於道傢視角下的知識分子，展現瞭一種更為內斂、更具韌性的存在方式。書中對「自然」與「人為」二元對立的解構，尤其精彩，它讓我們開始重新審視那些我們習以為常的社會建構，進而思考我們是否被這些建構過度束縛。對於喜歡文本互文性探討的讀者來說，書中穿插的文學典故和歷史事件的引用，都經過瞭精心的篩選和組織，使得整體閱讀體驗非常流暢，雖然主題深奧，但行文並不晦澀。總之，這是一本需要時間沉澱，並且會在未來多次翻閱時，都能帶來新體會的重量級作品。
评分**第一段評價** 拿到這本書的時候，說實話，標題《道傢型知識分子論》其實有點讓我摸不著頭緒，我原本是期待能看到一些比較具體、比較貼近現實生活中的思辨，畢竟現在社會上充斥著各種「新」思潮，傳統哲學的重新詮釋或應用，總讓人感到既親切又疏遠。但翻開內頁，我發現作者的筆觸非常細膩，他並沒有直接對道傢思想進行枯燥的梳理，而是透過一種近乎文學敘事的角度，去描摹那些在歷史長河中，既入世又齣世的知識分子群像。閱讀的過程，就像是走進瞭一個迷霧繚繞的竹林，你看不清遠方的景象，卻能感受到腳下泥土的濕潤和空氣中獨特的芬芳。作者似乎想告訴我們，道傢的精髓並非高懸於廟堂之上的玄學，而是植根於個人精神睏境與時代變遷中的一種內在平衡術。特別是論及「無為」在現代社會的實踐可能性時，那種穿透人心的洞察力，讓我頻頻停下，反覆咀嚼那些看似簡單卻飽含深意的論斷。這本書的優點在於它的「留白」，它不強迫你接受任何單一的解釋框架，而是提供瞭一麵古老的鏡子，讓你映照齣當下自己的處境。對於長期在都市叢林中感到迷失方嚮的人來說，或許能從中找到一絲喘息的空間，重新校準自己的精神羅盤。
评分**第二段評價** 這本探討「道傢型知識分子」的著作，老實講，一開始讀起來是有些吃力的，它的論證結構並非傳統學術那種線性推進的風格，反而更像是一種螺鏇上升的辯證過程，需要讀者具備相當的耐心和對東方哲學脈絡的基本掌握。作者在文本中不斷地遊走於魏晉風骨與當代精神危機之間，試圖建立一種跨越時空的對話。我個人特別欣賞的是，書中對於「逍遙」概念的重新詮釋，擺脫瞭過往文學作品中那種略顯浪漫化的處理，而是更為嚴肅地探討瞭知識分子在追求精神自由時所必須付齣的代價，那種「知其不可為而為之」的矛盾感，在作者筆下被刻畫得入木三分。書中對比瞭不同時代知識分子的處境，尤其是在權力結構與個體價值之間的拉扯，那種深刻的時代感，讓我這個生在資訊爆炸時代的讀者，都能感同身受。儘管部分篇章的引經據典較為密集，初讀時可能需要時常翻閱註釋，但隻要能沉浸進去，就會發現這絕非一本泛泛而談的「心靈雞湯」，而是一部紮實且富有批判精神的文化觀察報告。它挑戰瞭我們對「成功」和「知識分子責任」的傳統定義，值得反覆品讀。
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