道家型的知識分子論如何可能？《莊子》在消極／積極、出世／入世、方外／方內、美學／政治這兩端之間，如何擺放它綜合而圓通的位置？這不僅是學術史問題，更是道家思想要展現當代活力不得不迎向的哲學難題。
本書立場一則認為道家絕非枯槁山林的逃亡者。就算老莊面對政治、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，反而給出更深刻的反思、洞察的遊牧空間。並由此間距的超然靜觀，找出政治暴力、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，道家人物可能呈現出「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系列對政治、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》來重建道家型的知識分子性格和內涵。
自序 一條「道家型知識分子」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—
重省道家型的知識分子論
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家型知識分子—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」的綜合智慧 ······················································································································· 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」與余蓮的「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：氣論的內聖面與外王面之連結 ··················································· 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
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四、「氣」在《孟子》與《莊子》中的存有論與倫理學的統合：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合謀共構：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〈莊子九札〉的身體觀與主體論一、道家的美學體驗是純粹「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、畢氏著重在技藝層面的身體經驗 ··························································· 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余蓮的異同 ····················································································································· 195
七、畢氏缺乏梅洛龐蒂「獻身於世界而存有」的「世界」向度 ····· 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：道家身體觀的三面向—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」與春秋時期君子的「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出權勢之外：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、巴特看出語言結構的法西斯主義，從此走向符號的離心遊戲 ·························································································································· 332
八、莊子說：與其落入是非二元的爭辯耗損，莫若以明而走向兩行之道 ··········································································································· 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：書寫是為了「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、水可以裝壺蘆外面：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」的詮釋轉向與後續發展：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
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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：統合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
作者簡介
賴錫三
現任：
中山大學中文系特聘教授、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，科技部傑出研究獎。
國立暨南大學中文系助理教授。
國立中正大學中文系副教授，教授，系主任兼任所長。
國立中山大學中文系教授，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。
曾出版《莊子靈光的當代詮釋》、《丹道與易道》、《當代新道家》、《道家型知識分子論》、《莊子的跨文化編織》等專書。
主要從事當代新道家的重構與跨文化莊子學的推擴。
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