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「繼善成性」的詮釋與明清之際的人性論

The Interpretation of "Ensuing the Dao is Goodness, Completing the Dao is Nature" and the Theory of Human Nature in Late-Ming and Early-Qing Period

摘要


對《繫辭傳》中「繼善成性」一句的詮釋是宋明清儒者人性論的重要內容。明末清初思想家方以智以公性、獨性、習性的區分講生生繼成,王船山則強調「道大善小,善大性小」,以天人之際言「繼善」;對於「成之者性」,方以智發明出「性在習中」之義,船山則強調「習與性成」。明清之際學者對「繼善成性」的詮釋與程頤、朱熹等宋儒呈現出差別,體現了此一時期人性論的兩個特點:一是將程朱以理善言性善的進路轉換為即氣認性的進路,通過「道—善—性」三者在天人層次上的分合來討論性善;二是強調人性的後天生成之義,特別是對「習」和「成」的突出肯定人性具有的不斷開放的生成過程。

並列摘要


The interpretation of "ensuing the Dao is goodness, completing the Dao is nature" in the Great Appendix arose some important discussions in the theory of human nature from Song dynasty. Scholars in Late-Ming and Early-Qing period, such as Fang Yizhi and Wang Chuanshan, use nature-in-common (gong xing), nature-in-individual (du xing), naturewith- acquisition (xi xing) and the stage between Heaven and human beings to interpret it respectively. What's more, Fang and Wang emphasize especially on the function of acquisition (xi) during the development of human nature. This kind of interpretation shows some great differences between the thoughts in Late-Ming and Early-Qing period and Song-Ming period. Concretely speaking, the differences of interpretation embody in two aspects. In one aspect, they modify the theoretical approach "principle is good so that human nature is good" of Cheng Yi and Zhu Xi, and maintain the theoretical approach "human nature should be learned from the material force". Based on this, human nature should be discussed from three stages: Heaven, between Heaven and human beings, and human beings. In the other aspect, they assert the development of human nature during one's life, and advocate that human nature is completing with acquisition so that one's nature has the possibility to become perfect.

參考文獻


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