徐复观是从心学的角度来解读庄子的,所以他特别注重“心斋”概念,但心学诠释范式并不是“以庄解庄”的自然结果,而是“以儒解庄”造成的。新儒家的立场,造成了徐复观对庄子的误读。《中国人性论史·先秦篇》是寻找“心体”的一次努力,但庄子哲学的“心”在作用层,而不在本体层,心斋并不是要去寻找本心或真心,而是刳心、无心。《中国艺术精神》借用胡塞尔现象学的“纯粹意识”概念来解读心斋之心,也是不成立的。为了开出庄子思想的艺术哲学维度,较之胡塞尔的意识现象学,梅洛-庞蒂的身体现象学或许更为适用。总体上看,庄子哲学显然并不是心学。庄子哲学的身学诠释范式,迄今尚未形成,但已经有了一种趋势。毕来德的《庄子四讲》在庄子哲学的心学诠释范式之外,提示了身体哲学的诠释方向。 Xu Fuguan interpreted Chuang-tzu from the angle of psychology, so he paid special attention to the concept of “mind-vegetarian”. However, the paradigm of psychology was not the natural result of Zhuang Zhuang-Zhuang, but “Confucianism Zhuang ”caused. Neo-Confucianism’s position has caused Xu Fuguan’s misreading of Zhuangzi. However, the “heart” of Zhuang Zi’s philosophy is on the role of the layer rather than the ontology, and the heart is not looking for the heart or the heart, But heart, heartless. It is also not true that “Chinese art spirit” interprets the heart of the heart of the mind using the concept of “pure consciousness” of Husserl’s phenomenology. In order to open up the artistic philosophical dimension of Chuang Tzu’s thought, the body phenomenology of Merleau-Ponty may be more applicable than that of Husserl’s phenomenology of consciousness. On the whole, Zhuangzi’s philosophy is obviously not psychology. The paradigm of Zhuangzi’s philosophy of body interpretation has not yet been formed yet, but there has been a trend. Bertrand’s “Four Lectures in Chuang Tzu”, in addition to the hermeneutic interpretation of Zhuang Zi’s philosophy, suggests the direction of the interpretation of body philosophy.