在天人之辨这一主题中，局限于对庄子哲学作“客观自然义”理解，遮蔽了其心性理论及其道德哲学主旨，即如何合乎人性化生存这一存在论与价值论问题。理解庄子的心性秩序建构需要把握其双重规定性，即“德-道”理型与“自然-自由”，前者构成心性秩序的本体性规定，后者则是庄子建构心性秩序的实践理性原则。在这样的理解中，自然与道德、个体性与普遍性、生命个体与伦理实体的关系及其内在张力获得伦理道德精神与心性秩序的精神还原。基于本体与现象的区分对自然与自由关系的探讨，庄子不仅深刻反思了人的道德存在本质从而呈现其存在论价值视阈，而且由对自然心性与现实人伦的深刻审察进一步敞开社会伦理向度这一重要的实践领域，探讨自然秩序与道德价值、自然心性与历史道义之间的关系，由此获得审视现代理性道德价值这一深刻的现代性论域。%Over the relationship between heaven and man,controversies have been confined to the un-derstanding of Chuang-tzu's philosophy from an objective naturalism perspective. This limitation ob-scures Chuang-tzu's theory of mind and its implications for moral philosophy concerning the ontological and axiological issues about how people can lead a life in line with their human nature. In order to de-velop an adequate understanding of Chuang-tzu's theory of mind order,it is necessary to grasp his two pairs of dichotomies,i. e.“Te德-Tao道”and“Nature-Freedom”;the former constitutes the ontolog-ical dimension of mind order and the latter its practical principle. On this understanding,the tensions between nature and morality,between individuality and universality,and between individual life and moral entity can be reduced to the principles governing morality and mind order. Based on his distinc-tion between noumenon and phenomenon and his investigation of the relationship between nature and freedom,Chuang-tzu did not only reflect profoundly on human moral existence and reveal its ontologi-cal dimensions,but also further opened the important practice dimension of social ethics by thoroughly examining natural mind and the ethics in reality. Thus his way of probing into the relationships be-tween the natural order and the moral values and between natural mind and moral history can help us get a good vision for values of modern rational morality.
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