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  • 學位論文

宋明理學中「惡」之來源的探析——以朱子、王陽明、劉蕺山思想為討論重點

The Research on the Source of evil in Song-Ming Neo-Confucianism:Based on the Thoughts of Chu Xi, Wang Yang-Ming, and Liu Ji-Shan

指導教授 : 林永勝

摘要


宋明理學繼承先秦孔孟傳統,「性善」的觀點是諸位宋明儒者思想展開的前提。在此不變的第一義下,「惡」的來源要如何理解?而這個問題又可再細分成「惡」的定義、「惡」的義理位置,以及在什麼樣的時代議題下形塑出「惡」的解讀方式等,皆是本研究聚焦的問題。本研究以朱子(1130-1200)、王陽明(1472-1529)與劉蕺山(1578-1645)思想為討論重點,分別剖析:朱子理氣二種原理的思想架構下「惡」的談法,以及人能主動掌握「惡」之生成的程度;陽明僅一個原理的思想架構下「善」與「惡」的關係,以及隨著晚年「致良知」的側重對「去惡」工夫的影響;至於明末的蕺山,則是探討他對傳統談「惡」方式的繼承與改造。蕺山以意識無法感知的「妄」定義「惡」的根源,這雖是回應時代議題的「新說」,但此「新說」之所以會形成的原因亦能溯源至王門第一代弟子「良知之辨」的核心關懷。 第一章「緒論」首先揭示研究動機與目的,加上現有研究成果的整理與分析,最後點出研究方法與各章章節的安排。第二章以朱子思想為探討主軸,重點擺在以「氣」說「惡」的朱子如何說明天生「氣稟」對人形成「道德之惡」的解釋程度,以及「心」在「惡」的生成、「去惡」工夫中的能動性。 第三章與第四章以陽明思想為討論重點。第三章以剖析「私欲」、「去惡」工夫等諸義理內容為切入點,期望能在僅容一個原理的理論架構下得到安放「惡」的合理解釋。第四章則是以歷時性的思想改變為觀察角度,以陽明側重「致知」工夫分為前與後,探討陽明對傳統上多被理解為外在客觀的「物」的想法,以期能更深入理解陽明思想中對「惡」的安排。而本章同時也探討龍溪與雙江思想之所以「相異」的主要原因,與他們繼承、接受陽明思想的方式是否有關聯?即是第四章探討的重點之ㄧ。 第五章承接著陽明、龍溪至雙江的主題,探討明末的蕺山除了受傳統的影響之外,龍溪與雙江論辯的核心議題與蕺山自身的時代關懷亦同時形塑出論「惡」的新思維。此章並以蕺山談論工夫的方式,探討蕺思想裡「惡」的源頭——「妄」,有無實體性的問題。 第六章「結論」簡要地總結各章的要旨,並綜觀朱子、陽明與蕺山談「惡」的內容、方式,揭示彼此間互相對話、批判、融攝的地方。

關鍵字

朱子 王陽明 劉蕺山 體用觀 良知之辨

並列摘要


Inheriting the Confucian tradition developed by Confucius and Mencius in the pre-Qin period, the scholars in Song and Ming Dynasty promoted the Neo-Confucianism, which was derived on the premise of “goodness of human nature". In this context, this study aims to explore the interpretation of "evil" by probing into the definition of "evil", the argumentation of "evil" as well as the time-based method of interpretation of "evil". It focuses on the philosophy of Chu Xi (1130-1200), Wang Yang-Ming (1472-1529) and Liu Ji-Shan (1578-1645) and respectively analyzes: the statement of "evil" under the theory of li and qi by Chu Xi and the degree of active control over the formation of "evil" in human beings; the relation between "good" and "evil" under the monistic framework of goodness by Yang-Ming as well as the impacts of the focus of "the Extension of Innate Knowledge" in his twilight years on the "effort of ridding oneself of evil"; the inheritance and transformation of the traditional concept of "evil" by Ji-Shan in the late Ming Dynasty. Ji-Shan is known for his interpretation of the causes of "evil" through the imperceptive "delusive", which forms a "new statement" of the times. However, the reason for the formation of this "new statement" can be traced back to the core concern of the "differentiation between Conscience and Knowledge" by the first disciples of Wang Yang-Ming. The "Introduction" part illustrates the research motive and objective as well as the interpretation and analysis of the existing research findings, followed by the explanation of the research methodology and chapter arrangement. The second chapter focuses on the philosophy of Chu Xi to explore his explanation of the impacts of "qi in the human body" on the formation of "the evil of morality" through his statement of "evil" via "qi", as well as the subjective activity of "mind" in the formation of "evil" and "effort of ridding oneself of evil". Chapter III and IV focus on the philosophy of Yang-Ming. Chapter III tries to explore the reasonable interpretation of "evil" under the monistic framework of goodness by analyzing the argumentation of "selfish desire" and "effort of ridding oneself of evil". In Chapter IV, the view of diachronic thought change is adopted to discuss the statement of the traditional objective "thing" by Yang-Ming before and after his focus on the effort to "acquire knowledge", hoping to obtain an in-depth understanding of the "evil" in the philosophy of Yang-Ming. In addition, this Chapter also carries out in-depth analysis of the main reasons for the "difference" between Wang Long-Xi and Nieh Shuang-Chiang’s ideas as well as the possible association between their inheritance and acceptance of the philosophy of Yang-Ming. Chapter V probes into the new thought on "evil" put forward by Ji-Shan in the late Ming Dynasty through the combination of the core concern of the argumentation of Long-Xi and Shuang-Chiang and the care towards the times by Ji-Shan, who is under the influence of the traditional Confucianism. Besides, it also discusses the substantiveness of "delusive" - the origin of "evil" in the philosophy of Ji-Shan in terms of his way of interpreting cultivation. The "Conclusion" part provides a brief summary of the key points of each chapter and reveals the interactive dialogue, criticism and unity of the philosophy of Chu Xi, Yang-Ming and Ji-Shan through their statement and way of interpreting "evil".

參考文獻


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