戴震氣論思想研究

本論文研究戴震「氣論」之思想，探究「五行生克」性質所影響的宇宙架構，並且在此「氣論」系統中，理解道德主體如何在氣化相感運行中成就成德功夫。本研究採取勞思光「基源問題研究法」、沈清松「對比研究法」、傅偉勳「創性詮釋」等方法，深入戴震《孟子字義疏證》、《原善》、《緒言》、《孟子私淑錄》之文獻，開展其「氣」的根源意義，對比於「理」的性質差異，再依據其「氣」的「五行生克」特性，如何擴充其「氣論」之蘊涵。　　本論文分為五章：第一章，探討研究目的、方法及文獻回顧，釐清戴震「氣論」的思想特性。第二章，藉由明至清的「氣論」學者，瞭解羅欽順、劉宗周、王廷相、黃宗羲、王夫之、陳確、顏元等「氣論」研究，探討其思想發展的淵源，並藉由「理氣」、「理欲」的課題瞭解其流變過程。第三章，從戴震宇宙論進行開展，瞭解其形上義涵，並且由氣性作為人性本質，貫通「天道」與「人道」的連結，使其「氣」之流變能夠作用於「人道」現實範疇，再以「五行生克」所構成的本質，進行資養擴充。第四章，受到「五行生克」的本質，透過智性、思慮的道問學工夫，能夠識其萬物體質之殊異，資養各物所具有體質之需。因此「人道」的道德價值，在於能夠滿足而遂其生命之延續，故需要人進行「絜情」、「權衡」瞭解其「氣類之殊」的本質，覺察以實踐其成德工夫，完成人倫交流中的道德普遍性。　　最後，戴震氣論思想，即是一種氣化流行的變動觀念，藉由此交流概念，呈現物種之間的矛盾與交集，唯有從氣化流行中尋找一項必然性，此必然性才能謂之「理」，然此「理」為一種內在價值，只有在實體變動中可尋求之。因此推論至人倫之處，氣化流行作用於人倫交流中，唯有在情感中尋找其至善之「理」，才能作為一道德普遍性。

關鍵字

戴震；氣；陰陽五行；理；欲；情

並列摘要

This research studies Tai Chen's "Ch'i theory" and explores the "Cosmology" structure affected by the nature of the allelopathy of “Wu-hsing”. We look to explore how moral subjects achieve moral praxis in the processes of "Ch’i" under the structure of Tai’s Ch’i theory system. 　　This research adopts Lao’s fundamental question method, Shen’s comparative research, and Fu’s creative hermeneautics as research methodology . With an in-depth exploration in Tai’s literature, wecarried out the root causes of " Ch’i ", compared the differences in the nature of “Ch’i” and " Li. " Therefore, we look to expand the entailment of Tai’s Ch’i theory based on the characteristic of Ch’i in the allelopathy of Wu-hsing. 　　This paper is divided into five chapters. In the first chapter, we provide our research purposes; methods and literature reviews, and clarify the ideological characteristics of Tai Chen's "Ch’i theory". In the second chapter, through the Ming and Qing dynasty scholars’ researches, we conclude Zhao Zhong-Xiang’s, Liu Tsung-chou’sWang Xiao-yu’s,Huang Tsang-’is's,Wang Fu-chih’s,Chen Chien-chu’s, andYen Yuan’s researches in "Ch’i theory." Accordingly, we explore the development of Ch’i theory;s ideology, and through the topics of "Li-Ch’i" and "Li-Yu", we understand its rheological process. 　　In the third chapter, we unfold our research based on Tai’s cosmology theory. Through which, we gain insights to its metaphysical meaning Hence, by the nature of Hexis as a human nature, we provide connections between " T’ien Tao " and " Jen Tao ", and made " Ch’i " applicable to the " Jen Tao " reality. Thus, with the essence of " the allelopathy of Wu-hsing" , we can carry out the expansion of support. In the fourth chapter, base on the edios of "the allelopathy of Wu-hsing", we learned through the intellect and deliberation, and were able toprovide to all needs based on its essentially. Therefore, the moral value of " Jen Tao " is to satisfy and continuation of its life, and is necessary for people to carry out "sentimental" and "balance" to understand the nature of their " Ch’I species ",perceive to moral praxis its virtues, and complete the moral generality in the communication of sittlichkeit. 　　In conclusion, Tai Chen’s theory of Ch’i is a changing concept of Ch’i and popularization. By communicating the concept, contradictions and intersections between species can be presented. Only by looking for the necessity from Ch’i , can the necessity be called " Li ". However, " Li " is an intrinsic value which can only be sought in ousia changes. Therefore, to provide inference to the sittlichkeit, Ch’i affects in sittlichkeit, and only in the emotions can " Li " be found, in order to achieve its generality.