戴震《孟子字義疏證》對人性及人群問題的反省：以《孟子》相關思想為參照

The Reflection of Human Nature and Multitude in Tai Chen's "Mencius: Explorations in Words and Meaning"

10.6258/bcla.2005.62.09

簡良如(Liang-Ju Chien)

戴震 ； 《孟子字義疏證》 ； 孟子 ； 人性 ； 人倫 ； Tai Chen ； Mencius: Explorations in Words and Meaning ； Mencius ； Human nature ； Human relatioships

臺大文史哲學報

62期（2005 / 05 / 01）

183 - 185+187-227

繁體中文

本文由爬梳《孟子字義疏證》對程朱之學的反響著手，探討戴震對人性、道以及人群問題的看法，並對照《孟子》相關思想，反省二者分歧之處。檢討的重點主要在戴震肯定氣稟的立場，以及將同情、事務，作為人群結合正道時所產生的問題。為了解除上對下之傷害，建立相對等的人群關係，戴震強調對日用事務的重視和參與，然而，這樣的做法卻因過於強調人群共通的基本情態（養生畏死及情欲生活）與外在事務之客觀無失，而與孟子以人、人性之道為核心的人倫環境，有極明顯的差異。戴震所謂「人倫日用」始終只是以人倫作為事務之道的分類而已，對「事」的重視實際上遠高於對人倫的重視。此基於「事」而形成的道德因此非真實人性的道德，它無法內在地協助人格升進，也尚不能以純粹人性的方式來面對人。因而，戴震義理雖意識到人群間相互尊重、扶持的重要性，相當程度地避免了上對下的傷害，但對於導人向善的義理理想，仍有未盡之處。

By means of sorting out the reference materials concerning the impact of the theories of Cheng and Chu which are found in Mencius: ”Explorations in Words and Meaning”, this paper attempts to explore how Tai Chen deals with the issues of human nature, the way, and multitude. In addition, the author has also managed to compare the works composed by Mencius and Tai Chen with a view to pointing out how their opinions differ on the mentioned aspects. The study foci are placed on Tai Chen’s positive view on natural endowment and his endeavor to define fellow feeling and human affairs as vital elements in the process of forming multitude. He thinks that to relieve the lower class of harm done by the upper class and establish equal human relations, people should pay full attention to and engage earnestly in daily affairs. This opinion of Tai Chen, however, has put excessive emphasis on the reciprocity of all individuals as well as the objectivity and infallibility of intrinsic affairs. As a result, Tai Chen is theoretically constrained and unable to achieve the human relationships valued by Mencius, which is based on the core of human nature. The concept of manifesting human relations in daily use is still a principle of general affairs classified by human relations, and thus placing much more emphasis on affairs rather than human relations. This kind of ethics, which is built on affairs, is not intrinsic ethics originating in human nature; it can neither enable people to achieve transcendence of moral quality nor to deal with each other in authentic human ways. In elaborating this principle, Tai Chen has realized the importance of mutual respect and assistance in helping avoid negative impact on the ruled caused by the ruler, but his thoughts on how to lead people to virtue have yet to be perfected.

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