戴震對孟子性善論的詮釋

本文嘗試在系統解讀戴震相關論著的基礎上，梳理其對孟子性善論的詮釋。戴震主要由以下幾個層次來說明孟子性善論的具體意涵：性善首先是指心知之知善、悅善的能力，心知本有為善的自然傾向，此為人的本然之德；就應然的角度來看，性善作為自然與必然的統一，乃是人經由道德實踐所達至的聖人境界。進一步本文認為戴震的孟子性善論詮釋，並非與荀子之說相為表裡，相較於荀子，戴震的立場更近於孟子。不過，戴震詮釋孟子性善論的進路，雖然在當代孟學研究中仍為不少學者所繼承，然與陸王心學系的孟子詮釋相比，戴震的詮釋距離《孟子》文意較遠。

關鍵字

戴震；孟子；荀子；性善論

並列摘要

In this article, we intend to investigate Dai Zhen's interpretation of Mencius's thought of human nature. We can summarize Dai Zhen's interpretation as follows: 1. as part of human nature, xinzhi (心知) can understand goodness and agrees in approving of it; 2. Shan (善) manifests itself in the natural tendency of xinzhi; 3. if we regard human nature is good as the unity of ziran (what is natural, 自然) and biran (what is necessary, 必然), it is the goal we have to achieve by self-cultivation. Furthermore, We analyze the differences between Dai Zhen and Xunzi, and try to defend Dai Zhen's interpretation. Actually, many contemporary studies of Mencius support Dai Zhen's interpretation. Finally, We analyze the characteristic of Dai Zhen's non-metaphysical interpretation of Mencius.