清初陸世儀對「氣質之性」的詮釋－兼論其對朱子人性思想之繼承與發展

Lu Shiyi's Interpretation of Physical Nature in the Early Qing Dynasty:Concurrently Discuss His Inheritance and Development of Zhu Xi's Humanity Thought

申祖勝(Zu-sheng SHEN)

《臺灣東亞文明研究學刊》 18卷2期 (2021/12) Pp. 1-35

https://doi.org/10.6163/TJEAS.202112_18(2).0001

摘要

朱子以後，隨著儒家學者在對「理」的理解方面出現的「去實體化」轉向，氣質之性（條理之性）的人性一元論思想開始被普遍接受，朱子傳統的二分人性說受到了極大挑戰。面對異說之興，如何在傳承並發展朱學的前提下，重新闡發人性論命題，成為陸世儀一大關注所在。陸世儀繼承了程朱對性、命範疇的界定，但不再堅持朱子二分的人性說，而改倡「氣質之性」的人性一元論。陸世儀的「氣質之性」內涵與同一時期其他儒者的「氣質之性」（條理之性）有明顯差異，他仍捍衛理的「實體性」，不以「理」為氣之條理，故其「氣質之性」實非「條理之性」。他對「性善」的詮釋，亦是努力回歸孟子本義，強調性善只在氣質。陸世儀將性善之「善」定位在人性的發用層面，而非天道的流行層面，以此有效區分「命善」與「性善」，避免了宋儒的一些錯誤表述，在凸顯儒學的道德主體性上，也較宋儒更前進了一步。在經歷程朱重「理」之道德論不斷深化「性」之本體與超越性之後，陸世儀企圖將關注拉回至人的實際生活，並將道德與客觀現實進行更緊密的聯結。

關鍵字

陸世儀 ； 氣質之性 ； 命善 ； 性善

並列摘要

In the context of the dematerialization of Li during Yuan and Ming Dynasty, Neo Confucianism began to acknowledge Qi monism, which has deviated from Zhu Xi's theory of Li Qi. In addition, the monism of human nature was widely accepted, which has brought challenge to Zhu Xi's theory of human nature. In the face of different arguments, how to re-explain the proposition of human nature under the premise of inheriting and developing Zhu Xi's theory had become a major concern of Lu Shiyi. Lu Shiyi inherited Cheng Zhu's definition of the category of human nature and fate, but no longer insisted on Zhu Xi's traditional saying of humanity. He began to advocate the monism of human nature theory. The connotation of Lu Shiyi's physical nature is significantly different from other Confucian in the same period. He still defended the substantiality of Li which didn't regard Li as dominated by Qi. Besides, Lu Shiyi advocated that the concept of human nature will be achieved only when Li and Qi are properly formed into combination. His conception of good nature of man discusses the possibility of moral consciousness that meshes well with Mencius's theory of nature-good. Lu Shiyi tried to distinguish the conception of good nature of man from the conception of mandate of heaven by locating the fulfillment of the goodness of human heart in the place of human nature instead of mandate of heaven level. It makes the problem which Confucian scholars of the Song dynasty do not pay attention to solved. In highlighting moral principles and its principal characteristics, Lu Shiyi made an improvement on the issue of moral subjectivity in the discourse of Confucianism.

並列關鍵字

Lu Shiyi ； Physical Nature ； The Goodness of Fatality ； Good Nature

參考文獻

﹝北宋﹞程顥、程頤著，王孝魚點校1981 《二程集》（北京：中華書局，1981 年）。

﹝南宋﹞朱熹著，朱傑人等（編）2002 《朱子全書》（上海：上海古籍出版社、合肥：安徽教育出版社，2002 年）。

﹝南宋﹞黎靖德編，王星賢點校1986 《朱子語類》（北京：中華書局，1986 年）。

﹝南宋﹞陳埴《木鐘集》，清文淵閣四庫全書本，年代不詳。

﹝明﹞羅欽順著，閻韜點校2013 《困知記》（北京：中華書局，2013 年）。