We are supposed to read a classical Chinese text, including Zhuangzi, on its own terms. An interpretive context for reading Zhuangzi is the primacy of process and radical contextuality. The world order in Daoism is quite similar to what White-head calls an"aesthetic" order. Tang Junyi uses the proposition—"the inseparability of the one and the many" as a way of char-acterizing this classical Chinese cosmology. The radical contextuality is also manifested in the classical Chinese language. The Daoist aspires to respect the radical particularity of each situation and to make our sphere of concern as broad as possible as we"transform together with things" by"acting authentically and without coercion" in our relationship with all of them—human and nonhuman alike. The metaphor of "tally" is another way to express what Daoism means to"do things authentically and nonco-ercively". Through the happy fish debate, Zhuangzi shows that knowing belongs to a world of shared experience, in which the knower and the known are both implicated;knowing is collaborative and is always radically situated.%阅读中国古典文本,我们需要努力从其自身出发. 阅读《庄子》亦当如是. 过程的优先性和彻底的情境化构成了我们阅读《庄子》的解释情境. 道家所理解的世界秩序接近于怀特海所讲的美学秩序. 唐君毅提出"一多不分观",认为这是中国古代宇宙论的特质. 彻底的情境化也可以从古代汉语的语法特性得到印证. 道家尊重每种情境的绝对独特性,使我们的关注之域尽可能宽广,以无为的方式处理与一切存在者——人类及非人类——的关系直至物化. 道家还用"符"或"契"表达"无为". 通过濠梁之辩,庄子告诉我们,知属于经验共享的世界,其中知者与被知者相互交织;知是协作性的,而且从根本上说永远处于彻底的情境之中.
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