莊子（約369-286 B.C.）生活在社會政治極度動盪與學派百爭時 期的戰國末期，名為周，蒙人也，周嘗為蒙漆園吏，與梁惠王、齊 宣王同時。莊子思想中認為「人心」裡面含有能了解事物之「知」 的能力，以及推動「知」的活動能力，其「心知」為「人心」的一 種作用。筆者認為因吾人「心」中皆含有「心知」，故人人都會形 成「成心」與「常心」，或者「小知」與「大知」的可能性。我們 可以肯定地說，吾人心中含有「知」之能力，但「心知」是如何認 識與如何維持特定的心靈狀態，以至造成「人心」的擾動、或有的 修養等截然不同的可能性? 莊子認為，人處於心裡擾亂的狀態，就 需要進行修養。由於莊子修養問題中，主張人應認清楚事物本質， 故而「大知」的角色亦有不可忽視之處，莊子思想中，修養是在認 清宇宙的真相，了解如此的真實之後，是靠「人心」中的「大知」， 與自己可能控制自己之心的活動，因而才能發現修養的需要和修養 的可能。莊子思想中所認為的修養，不是靠純粹理性思辨而能達到， 而是在生活上實踐的過程中所達到的一種「境界」。本文是在這種 意義上理解莊子的修養方式，因此本文主要探究莊子思想中的個體 否有含有「心知」自主性來談其修養問題。

In the thought of Zhuangzi the “heart-mind”心 is able to “know”知 things. By the same token, this ability to know is one of the important functions of the “heart-mind” This paper contends that, since everybody has this ability to know, everybody has can either develop a “constant heart-mind”常心 or a “set heart-mind”成心; these two option correlate with “great knowledge”大知 and “small knowledge”小知. Thus we can affirm the importance of this ability to know in the Zhuangzi. But how does this ability relate to the different psychological states? Moreover, what is it that disturbs the “heart-mind” and how does the process of self-cultivation work? The author of the Zhuangzi maintains that on the one hand the chaos in the “heart-mind”calls for selfcultivation, on the other hand the knowledge of the true state of things in the world is also necessary. According to the author of the Zhuangzi these two tasks are interrelated. First the true state of the world has to be understood and thus “great knowledge” attained. Only then the possibility to control our “heart-mind” and cultivate ourselves arises. For the process of self-cultivation itself the author of the Zhuangzi does not count on man’s reason, but only the concrete practice in the world counts; only in the world “higher states of being”境界can be attained. Finally the paper will discuss the ideal person as conceived by the author of the Zhuangzi.