| 摘要: | 生命之困惑肇始於自我的懷疑、價值的混淆。縱然應用科學創造出輝煌的成果，畢竟也未帶給人類多少精神上的快樂，令人感慨「人的意義為何？價值何在？」先秦道家思想，不僅安定人心、衡定價值，更能對世間現象進行正確的剖析、抉擇與實踐。其無為、保真、虛靜、守恆等意旨，使人得以釐清現實、歸復本質，達到天地人我間的衡定與和諧，從意義的找尋，實現自我的圓滿與社會的和諧。其所蘊生的人生意義與高度精神性，兼具工夫與境界的意涵，即可貞定為意義治療學的呈顯。因此，回到道家《老子》、《莊子》、《黃帝四經》及《管子》四篇等經典中，重新探原其意義、審定其價值，即是饒富意蘊的治療之方。觀於治療學義蘊之分析與展開，本文以維也納第三心理學派－維克多．傅朗克（Viktor E. Frankl, 1905－1997）之說為資鑑，共分為五章：首章申明研究動機、研究方法與預期成果，並說明傅朗克與中國哲學的會通之處，及本文操作之話語方式；第二章論述老子治療意蘊之理論與應用，論述老子之文化、意義、身體治療的三大向度，再以歸根復命的物我觀照，和玄之又玄的因應之道作為回應；第三章以莊子為主軸，以心齋、坐忘之法，打破世俗化的判定，藉由逍遙無待的澄靜之心，敞開傾聽，召喚生命本然的力量，再以此對治當下所遭遇的焦躁與不安；第四章談論黃老道家，分析《黃帝四經》和《管子》四篇的治療特質，藉由四無論提出身心兩治的和諧之道，並以虛、一、氣、靜闡發極虛專致的修養歷程。結論部分論及先秦道家治療意涵的共通性、特殊性，以對比性考察呈顯彼此異同。本文由此時代性議題為考量，搜羅整理前人相關研究成果，佐證治療學的發生背景與內容，探討人際、制度、自然層面，推拓出道對萬物的不生之生、無有為有之理，以安時處順的精神呈顯天人合一之精采。從而在命義無所逃的人間世中，尋求各安其位、各適其是的和諧理序。
The puzzlement of life originates from the self-doubt ness and the confusion of value judgment. Although the applied science has had fruitful results, it still couldn’t satisfy human beings’ spiritual happiness at all. Thus, it makes people sigh with deep emotion by asking themselves the reason to be the mankind and of what the value is. The answer to this puzzlement can be found in the thoughts of pre-Qin Daoism which can ease the heart of human, judge its value and even properly measure and offer the remedy and implication for the social phenomenon. Daoism’s intentions of Wu-Wei, Bao-Zhen, Shu-Tzin and Sho-Hen can help reassure the appearance of things, regain nature essence and even achieve the eternal balance and peace of whole things among the Heaven, the earth, and the mankind. Searching from the meaning of the thoughts, the realization of self-fulfillments and harmony of society can be revealed. Its implication of spirit and meaning of life can be truly determined as the main thoughts of Therapy.
Therefore, tracing back to the four Daoism classics, Lao-Zi, ZhuangZi, Huangdi Four Classics and GuanZi to re-investigate its meaning and value, it is namely a therapeutical way that contains rich recourses. With the analysis and intended meaning of Therapy and the third psychological school in Viktor E. Frankl (1905- 1997), the text is divided into five chapters. The first chapter starts with the research motive, methodology, and the expectancy achievement. In addition, it illustrates the terms used in the whole text and the overlapping thoughts between Frankl and China philosophy. The second chapter expounds the theory and its application of Lao-Zi’s Therapy and three main fields of Lao-Zi’s culture, meaning and health treatment. Then I use the concept of life pureness, the care between creation and I, and profound truth as a response. Chapter three centered on ZhuangZi discusses, in order to handle the anxiety and misgivings, how to use Xin-Zhai、Zuo-Wang to break the social existing value judgment and to have clear and quiet heart to embrace the natural strength of life. Chapter four talks about Huang-Lao Daoism. It analyses the treatment specialty of Huangdi Four Classics and the Four Chapters of the GuanZi, through the harmonious way to manage of body and mind by Four Negation Theory with Empty、One、Emptiness、Traquilness to boost the self-cultivation processing. The conclusion part touches upon the compatibility, particularity of pre-Qin Taoist’s thoughts of Therapy to present each other''s similarities and differences through the comparison with investigation.
Taking into account the era topic, this text contains forefathers'' relevant research and the proven of the emergence and content of therapeutics. With the things mentioned above, we probe into interpersonal relationship, system, natural aspect and infer the reason of Dao to the growth without interference and the giving-up to have all in order to reveal the spirit showing the harmony between man and nature. Thus humans can find their own right places to fit in from the fixed life quandary. |
