《五行篇》的人學初探－以“心—身”關係的考察為核心展開

Discussion on "The Study of Humanity" in the Five Elements

潘小慧

《哲學與文化》 26卷5期 (1999/05) Pp. 442-451

https://doi.org/10.7065/MRPC.199905.0442

摘要

帛書《五行》與竹簡《五行》的相繼出土，對早期儒家之理解增添了思想史的佐證。儒家哲學的核心問題在於詮釋「人之存有之為人之存有」的問題上，而人之存有的特殊結構的核心原理即是「心」。
本文從儒家「仁學」即「人學」的視角出發，發現《五行篇》的「心」呈現三層意含：
第一、與身體諸官能並列的一種「好仁義」的官能—心官；
第二、高於身體諸官能且支配身體諸官能而為人體之大者之「君」—主宰心；
第三、剝除身體性而獨存者－慎獨之心；
第三層意含尤其特殊且重要，因為作為人格典範的君子，就是藉由此慎獨之心呈顯而出。《五行篇》的人學就必須從最堪稱為人者之「君子」著眼。

關鍵字

五行篇 ； 人學 ； 心 ； 心－身關係 ； 慎獨

並列摘要

The excavation of the Five Elements and Five Elements is a great assistance in understanding early Confucianism.
The heart of Confucian philosophy lies in explaining the notion of ”human beings as human beings”. The most special characteristic of human existence is the ”mind” (xin). This article proceeds form the viewpoint of the ”Philosophy of Benevolence”, and the ”Philosophy of Man”. I contend, in this article, that the Five Elements chapter in the school of Mencius revolves around this notion of ”mind” (xin). From a reflection on the ”mind and body” (xin yi shen), I come to the conclusion that the mind has three levels of meaning in the Five Elements chapter.
a.) It cooperates with the various functions of the body in developing ”benevolence” (ren) and ”righteousness” (yi)-Mind -Function.
b.) It transcends the mere function of the body in order to create a ”gentleman” (Jun Zi)-Mind-Ruler
c.) Eliminates the body as a separate entity-Admonishing Mind.
These three levels are unique and important in that they help one to achieve the realm of the ”Gentleman” (Jun Zi). This realm is achieved as the mind acts as a control over the body. The philosophy of man in the Five Elements chapter necessarily proceeds from this notion of the ”Gentleman” (Jun Zi).

並列關鍵字

Five Elements Chapter ； Philosophy of Man ； Mind ； Mind-Body Relationship ； Admonishing Mind