從“性善”到“性本善”－一個儒學核心概念轉化之探討

From "Human Nature is Good" to "Human Nature is Originally Good"-An Enquiry into the Transformation of a Crucial Concept of Confucianism

劉振維(Cheng-Wei Liu)

《東華人文學報》 7期 (2005/07) Pp. 85-122

https://doi.org/10.6420/DHJHS.200507.0085

摘要

本文討論孟子「性善」與朱熹「人性本善」的意義。認為孟子主張的人性論是實踐性意義，朱熹主張的人性論是本體論意義。孟子所強調道德是「仁義禮智根於心」，透過人心的驗證揀擇而自我貞定，進而具以實踐之。朱熹雖亦強調後天修養之重要，但認爲道德蘊義先天內含於人心之中，此自與其「天理流行」的宇宙論密切相關。由是，我們見及「從『性善』到『性本善』」的發展意義，意即儒學核心主張一直未變，但支持與闡述的論據不一；人性議題的內蘊均在人倫大道，但理論基礎不同。因此，從「性善」到「性本善」的議題探討，我們得出儒家哲學轉化的最重要意義，在於道德蘊義由自我實踐的能動性，轉化爲內在本有的本質性論述。如是曲折內蘊，正顯現儒學轉化的哲學意義。

關鍵字

性善 ； 人性本善 ； 孟子 ； 朱熹 ； 心

並列摘要

This essay analyses the difference between Mencius' claim that human nature is good, and ZhuXi's interpretation of it, which amounts to the claim that human nature is originally good. The author argues that Mencius, human nature is discussed in the context of human practice, whereas ZhuXi discusses human nature from an ontological perspective. Mencius stresses the need to ”plant humanness, righteousness, rituals and wisdom in the heart.” One needs to become aware of and has to choose to adhere to this task in order to realize one's own human potential. Although ZhuXi also stresses the need for self-cultivation, he believes morality pre-exists in the human heart. This view is closely connected to his cosmological views.
By examining these two views on human nature, we find that the basic Confucian tenet about the goodness of human nature is upheld, but the reasoning in support of this view has changed. Both philosophers discuss human nature in the context of ethics, but for Mencius moral behavior is based on fulfilling one's human potential, whereas for ZhuXi the goodness of human nature is an innate quality of the human heart. By clarifying the difference between these two views, we get a clearer idea about the transformation of Confucian thought throughout history.

並列關鍵字

Human nature is good Xing Shan ； Human nature is originally good Xing Ben Shan ； Mencius ； ZhuXi ； mind heart, Xin

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