王廷相的實證主義心論

王廷相的本體論、心性論、經世論等哲學主張中很多地方都閃現著實證主義思維的光芒，這是由他的氣論理念基礎所決定的。本論文將從心性論角度出發，探究其中體現出的王延相思想的實證主義特質。王廷相為官多年，因目睹了百姓的疾苦，力主推行以民本為中心進行改革的經世思想，並以此為基礎建立了氣論哲學。因此，他的氣論極具現實性與客觀性。王廷相的心性論源於氣論，所以其心性論也具有重大的現實意義。王廷相性論的理論基礎是「生之謂性」，主張「離氣無性」和「性生於氣」。這種生於氣的性之特徵是「自然而然」和「無心而為公」。因此這是一種自然主義之性，其特徵是自由和公正無私。心是認識的主體，但心內蘊藏的「神」卻主宰著人的認識能力。神能讓心自然而然、自由無羈地接受事物，但當心與外物相應時，神就不再是主宰，事物成為主宰，從而實現了「應物」。這正是心的客觀性。認識昇華為知識需要一個不斷累積的過程，而這一過程正是發端於體驗之中。王廷相認為通過因習、因悟、因過、因疑等過程獲得的知識才是真知，將這種真知應用於實踐便是行。他重視努力，肯定個人的能力，主張個人通過努力實現各得其所，同時還應踐行禮與善，共同努力創建一個百姓安居樂業的大同世界。王廷相的心性論源於他的氣論哲學，以實踐經驗為基礎，具有公平、客觀、自由的特點。因此，筆者將其心性論稱為「實證主義心論」。

關鍵字

元氣；心性；實證主義

並列摘要

The Wang Tingxiang(王廷相)'s Substance theory(Benti 本體論), Mind&Nature theory(Xinxing 心性論), and Political theory(Jingshi 經世論) associate with the real world in large part, which is an important character of his philosophy. This paper aims to explore this aspect in his Xinxing theory. Wang's Qi theory(氣論) has been influenced a great deal by his experiences as a local officer, where he saw and felt the difficulties that peoples endured, and becomes much more realistic and objective. Not surprisingly, such realistic and objective thoughts can be found in his Xinxing theory. He postulates 'Shengzhiweixing(生之謂性)'. Xing(性) germinates from Qi(氣) so that Sing cannot exist once Qi departs. Xing is given by nature and thus natural itself. As being natural, Sing conforms the universality so that it become not only equitable but also impersonal. Xin(心) is the subject of cognition, but it functions via Shen(神). Shen helps Xin receive external objects naturally and freely. Xin reacts to the objects but does not play any subjective role, called by 'Thing reach at Xin(應物)'. This leads to Xin's objectivity. Cognition develops into knowledge through experiences. But, true knowledge can be obtained only by a circulative learning process; experiencing, inferring inductively, reasoning of mistakes, and questioning. If everyone in the society finds out the work of which he is the most capable, endeavors to get true knowledge and practice it, and cultivates manner(禮) and goodness(善), then the society where everyone enjoys a joyful life can be realized. His Xinxing is liberal, equitable and objective by nature, and knowledge and morality are cultivated by empirical learning processes. This is Wang's positivism in his Xinxing theory.