論《論語》中孔子所體現的「心之無對性」

為呈現孔子自身獨特的人格典範，及其所奠定儒學的基調，並發皇華夏文明特殊性格不朽的意義，本文聚焦於「心之無對性」作為《論語》新詮。「心之無對性」雖早經當代新儒家指點，然義末深闡，亦尚未成學界共識，故需再加深研。且為完整凸顯孔子個體生命特殊性，另藉哲學人類學為模型，分為四大主題：人與自己，人與他人、人與自然、人與鬼神，其中包含細目共七個子題。在「人與自己」一項，又分為生存（貧富問題）、個體存在（生死問題）、及心志三個面向；在「個人與他人」一項，依中國傳統，又分就家庭中的「孝」及一般意義的安人（仁）立論。當「心」居於「有對」之境或狀態，有幾種狀態伴隨而生：因其必與對境互相聯屬，故必然落於「關係」；因對境足為心自由之礙，故必求超越性；因超越性原誕生於對境中，故此超越性仍繫屬於「關係」，故反而更形鞏固對境之實。若我們衡量任一存在的本性型態，乃以原初、渾成、獨立、在其自身四者為最高判準時，則以「心之無對性」最能呈現「心」之本性。是故，「心之無對性」，既展現孔子特殊而統整的人格狀態，亦足以顯發其所創闢的文化精神。

關鍵字

孔子；《論語》；心；無對性

並列摘要

This article provides a new explanation of ”The Analects” with the non-oppositeness of mind, to show Confucius's distinct exemplary personality and the basic thought he establishes for Confucianism, and to promote Chinese culture's extraordinary characteristics. Mind's non-oppositeness has early been discussed by contemporary Neo-Confucianists but still requires further exploration, for it has not been developed completely enough to become a consensus among scholars. This article, simultaneously presenting the unusualness of Confucius's life, models philosophical anthropology and develops four dimensions of mind's non-oppositeness: the relationships between one and himself, one and other people, one and the nature, and one and the supernatural. The relationship between one and himself involves the issues of rich and poor, life and death, and the mind itself. In Chinese tradition, the relationship between one and other people includes filial piety and the benevolence of offering others peace and security. When the mind constantly corresponds to the environment, the connection between the mind and the environment creates relationships between them. It becomes a barrier to mental freedom, and thus triggers one to transcend himself. The fact that this self-transcendence originates from the environment and the relationships, however, reinforces the environment's influence. Therefore , the essence of an existence can only be found when its original, natural, and independent status serves as the highest standard, which indicates that the non-oppositeness of mind best presents the nature of mind. The non-oppositeness of mind not only displays Confucius's unique personality but also manifests the spirit of Confucian culture.