為什麼要「事天」：《孟子》體驗論研究

華夏哲學首重「實踐」，而過往學界的「新儒家詮釋系統」，重視的是天人關係的玄思，並開創出「道德形上學」詮釋，以闡發華夏哲學中的天人關係。然而，這種重視思辨的詮釋進路，無法充分體貼華夏哲學的實踐況味，最後仍不免如西方哲學所經營者，落入純粹理性與形上思辨的抽象運作。據此，本文嘗試藉由體驗論架構，重新探究及闡發《孟子》揭示的生活之理，並重構出《孟子》的天人觀。首先，重新詮釋《孟子》基礎義理，不以理性作為慣常的出發點，而以「適意性」作為參考資藉，循「乃若其情，則可以為善，乃所謂善也。」切入，開展出《孟子》心性論之「情–理結構」；再透過《孟子》言「志」所揭露的「生存」與「生活」之間的價值抉擇，一舉跨越《孟子》對於義利之辨的區判。其次，由於學界過往多半以「道德形上學」作為詮釋標的，是此，大抵多強調天的道德性以及人道德性綰合，而忽略儒家重視歷史脈絡的看法，故闡述重視歷史，正是為了不使學說落入空談的作法。以此，為嫁接首尾之樞紐，藉由文獻是依的概念形成分析，疏理出《孟子》聖賢系統與聖王系統之差異，以理解「聖」之理念是在說明實現特定價值的人被後世所肯定並賦予的價值概念，藉此勉勵大眾皆可成聖。其三，揭示吾人僅有唯一的生活即現實生活，而在此現實生活當中將價值適意性如實的體現，即是《孟子》所強調的生活之理。是以，天具有雙重涵意，一為自然天地；二為由人所創造的價值。然而，由人所體現的價值必須在現實生活中實踐出由人文化成的社會法則，以及，在自我立法的情境中方能體現而出。果爾如是，天道無須遙契，因為天道一直都不是高高在上的概念，而是只要經由人的體現即可突現/突顯的理念，此亦為《孟子》體驗論殊勝之處。

關鍵字

《孟子》；中介嵌結；突現理論；實踐體現；體驗論

並列摘要

In the Huaxia philosophy values practice at the first place, but the “New Confucian Interpretation System” of the academic circle in the past values the long-term consideration of the relation between heaven and men also initiate the annotation metaphysics of morals to explicate the relation between heaven and men in New Confucian Interpretation System. However, this interpretation approach which emphasis on speculation, it can’t truly understand the significance of practice of the Huaxia philosophy, at last, still bound to as the western philosophy operators fall into the abstract operation of the purely rational and metaphysical speculation. In views of the above, this article attempt to make a thorough inquiry and explicate again the principle of life which Mencius reveals, also refactor Mencius’ view of heaven and men theory, based on the structure of Experiential Realism. In the first place, to reinterpret the basic argumentation of Mencius, not to use the rational as the usual point of departure, but use “suitability” as the reference loan abide by“According to the feelings that come from it, then you can say that they are acting with goodness. This is what I mean when I say human beings are inherently good” to carry out the Structure of moral feeling and reason of Mencius’ theory which discuss the heart and the humanity. Furthermore, stride across the difference to the distinction between rightness and profit through the valure choice between “live” and “life” revealed from “zhi” which Mencius said. Second, as a result of the academic circle in the past mostly take metaphysics of morals as the interpretation subject, nearly emphasizes the match between morality of heaven and the humane vertue, and yet, neglect the perspective of Confucianism values the historical context, therefore, explaning the value of history is for the sake of not letting the theory fall into prattle. Additionally, in order to inarch the key position of the beginning and the end, by the analysis of the concept of literature, straighten the differences between the sacred system and the holy system, to understand the idea of “holy” is discribing people who achieves the specific value that are affirmed by the later generation also endow the value concept. Thereby, to encourage the multitude that everyone can prove to be sanctified. Eventually, to revealy the only life that I have is the reality, and in this real life reflecting the value applicability truthfully, is the principle of life that “Mencius” emphasize. Heaven has double meaning, one is the natural world and the second is the value that people create. However, the value which is reflect by people needs to practice the social law by human culture in the reality, also reflect in the context of self-lagislation. If this is the case，the principle of the heaven is no need to be agreed with far away，it is because the concept that heaven is not always sitting on the high position, but as long as the idea of the human impression can be highlighted, this is also the special place of the Experiential Realism of “Mencius”.