評析《呂氏春秋》的全生之道

Analyzing and Criticizing the Lu-Shi-Chun-Qiu Dao of Quan Sheng

10.7065/MRPC.200309.0151

張銀樹(Yin-Shu Zhang)

法天地 ； 天生人養 ； 全天 ； 全生 ； 貴生 ； 盡生 ； 盡教 ； 精氣 ； 得生之情 ； Following the Heaven and Earth ； Life Given by Heaven and Kept by Man ； Fulfilling Heaven ； Fulfilling Life ； Valuing Life

哲學與文化

30卷9期（2003 / 09 / 01）

151 - 166

繁體中文

古代思想家認為人類的生活必須依循天地間的自然規律或順著天的意旨，這便是所謂的「法天」或「法天地」；而帝王是上天派在人間的唯一代表。所以稱之為「天子」，因此「法天地」便成為天子最主要的政治責任，至於法天地的具體作為則是「全天」。全天的「天」是指天所賦予人類的生命，所以「全天」就是「全生」；再者，「全生」不是僅僅指君王在乎自身而已，而是要關心到天下百姓的生存問題。換言之，《呂氏春秋》關懷最大多數百姓的生命保障問題，希望透過全生的理論，給予帝王一個足以完成「天生人養」的物質生活觀念與態度。如何才能完全生之道？除了要實踐正確的衛生保健觀念之外，還必須適度節制生理慾望活動。

Ancient thinkers assumed that the life of mankind must follow the natural law or the will of the heaven, which is so-called ”following the heaven” or ”following the heaven and earth,” while the emperors are only representative of heaven on earth and therefore called the ”son of heaven.” Consequently, ”following the heaven and earth” is the most important political responsibility for the son of heaven and manifested in the ”fulfillment of heaven.” The term ”heaven” refers to people's life given by heaven, and therefore to ”fulfill the heaven” is to ”fulfill life.” Moreover, the ”fulfillment of life” means not only the emperors concern about themselves but also the care about the lives of people. In other words, Lu-Shi-Chun-Qiu centers on the security of most people's lives in order to possess the emperors with the concept of ”life given by heaven and kept by man” as his idea and attitude about material life by means of the theory of the fulfillment of life. Regarding how to achieve the fulfillment of life, one has to practice the right concepts of health as well as moderate his physical desires.

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