戴震道德哲學研究：以情欲與智識為主軸的論述

戴震思想中，有著「情欲」與「智識」兩種論調，但是歷來研究往往對於戴震思想中這兩個部分，做出不同的詮釋。「情欲」是戴震「性善」道德論的重要基礎，但戴震同時也主張「學」，重視客觀知識的傾向勝於宋、明理學，被視為儒家「智識主義」在清代的代表人物。然而，這兩種論述如何調合，似乎缺乏進一步的說明；以及，戴震整體哲學思想是否能被視為一套「智識主義」，也有待進一步論述。本文以這兩種論述為主軸，著重於探討戴震文本中「欲」、「情」、「心知」、「性善」等概念，檢視這些概念如何構成戴震道德哲學的面貌。本文第二章，先分析戴震文本中一些重要概念，如「性」、「善」、「自然」、「必然」、「命」等意義，藉以論述戴震哲學中「性善論」涉及的問題。第三章以戴震哲學中重要概念「心知」為焦點，分析戴震的認識論，以及探討「心知」如何能至於「同然」的理。第四章分析戴震文本中「情」、「欲」的概念，指出其中所蘊含的意義，以及如何建構起戴震的道德倫理關係。經由這些概念的重新理解，可以看出戴震哲學中，即使強調藉由「學」以培養「心知之明」，但仍需以「情欲」做為基礎，才能產生道德的「理」；至於「情欲」的內涵，不同於宋、明以來理學家或心學家的理解，已具有通往戴震所謂「同然」之「理」的社會性價值。

關鍵字

性善；自然；必然；心知；同然；情；欲

並列摘要

There are two types of argument, “lust” and “knowledge”, in Dai Chen’s thinking; yet, previous studies had different interpretation. “Lust” was an important foundation of Dai Chen’s Ethic Theory of “Good Nature”; at the same time, Dai Chen suggested “learning” that tends to emphasize objective knowledge. Better than Clear Logic Theory in Sung Dynasty, his theory was considered a representative of Confucian “knowledge doctrine” in Qing Dynasty. Nevertheless, no further explanation concerning the collaboration of these two arguments; more discussions are needed for Dai Chen’s entire philosophical thinking to be considered a package of “knowledge doctrine”. Based upon these two discussions, the purpose of this paper is to investigate concepts of “desire”, “affections”, “know by heart”, and “good nature” to examine how these concepts construct the entire ethic philosophy of Dai Chen. The second chapter of this paper analyzes some important concepts in the context of Dai Chen such as “personality”, “good”, “nature”, “inevitability”, and “destiny” in order to discuss issues of “Theory of Good Nature” in Dai Chen’s philosophy. The third chapter focuses on important concept of “know by heart” in Dai Chen’s philosophy to analyze Dai Chen’s cognition theory and investigate how “know by heart” can reach the logic of “reasoning alike“. The fourth chapter analyzes the concepts of “affection” and “desire” in the context of Dai Chen to indicate its meanings and explain the construction of Dai Chen’s ethical standard relationship. By recollecting these concepts, it shows that Dai Chen’s philosophy still needs “lust” as a foundation to produce the ethical “logic”, although the “clearness of knowing by heart” is trained by “learning”. As to the content of “lust”, it is different from the understanding by idealist or scholars who focus on mind from Sung and Ming Dynasties, which contains social value that leads to “logic” of “reasoning alike” claimed by Dai Chen.