“孔颜之乐”何以成为《庄子》的解释原则——林希逸《庄子口义》“以乐解庄”的诠释机制及其张力

How “the Joy of Confucius and Yan Hui” Becomes a Hermeneutic Principle for the Zhuangzi—The Hermeneutic Mechanism and Tensions of Lin Xiyi’s “Interpreting the Zhuangzi through Le (Joy)” in Zhuangzi Kouyi

摘要: 林希逸《庄子口义》作为宋代《庄子》学的重要代表，不仅完成了儒、道之间的思想会通，而且通过理学话语重构了《庄子》的意义系统。学界既有研究多关注林希逸以儒解庄、三教会通及其注释特色，对于其何以选择“乐”作为理解《庄子》的核心解释原则，则尚缺乏系统讨论。本文以《庄子口义》为中心，以《逍遥游》及相关篇章为主要文本，考察林希逸如何借助宋代理学“孔颜之乐”的思想资源，将《庄子》的“逍遥”“无待”“齐物”重新组织进入德性之乐的解释框架，并进一步分析这一解释转换所形成的诠释张力。同时，文章通过范畴排除与横向比较，论证了“乐”作为核心解释原则的独特性与合理性。文章认为，林希逸所谓“乐”，并非庄子原有意义上的生命自在，而是经过理学义理重构后的天理之乐、德性之乐。正是这一解释原则，使《庄子》获得了进入理学思想体系的可能，同时也改变了庄子“乐”原有的思想结构。由此可见，《庄子口义》的价值不仅在于以儒解庄，更在于展示了宋代理学如何通过解释原则完成经典意义的再生产。

Abstract: Lin Xiyi’s Zhuangzi Kouyi, as a significant representative of Zhuangzi studies in the Song Dynasty, not only accomplished the intellectual integration of Confucianism and Daoism but also reconstructed the meaning system of Zhuangzi through the discourse of Neo-Confucianism. While existing research mostly focuses on Lin’s approach of interpreting Daoism with Confucianism, his integration of the three teachings, and his annotative characteristics, there is a lack of systematic discussion on why he chose “Joy” (Le) as the core interpretive principle for understanding Zhuangzi. Centered on Zhuangzi Kouyi and primarily based on texts like “Free and Easy Wandering”, this paper examines how Lin Xiyi utilized the intellectual resources of the “Joy of Confucius and Yan Hui” in Song Neo-Confucianism to reorganize Zhuangzi’s concepts into an interpretive framework of virtuous joy, and further analyzes the interpretive tension formed by this transformation. Meanwhile, through categorical exclusion and horizontal comparison, this paper demonstrates the uniqueness and rationality of “Joy” as the core interpretive principle. The paper argues that Lin’s so-called “Joy” is not the original existential freedom in Zhuangzi, but the joy of Heavenly Principle and virtue reconstructed through Neo-Confucianism. Thus, the value of Zhuangzi Kouyi lies not only in interpreting Daoism with Confucianism, but more importantly, in demonstrating how Song Neo-Confucianism reproduced the meaning of classics through interpretive principles.