出土文獻中儒、道“天－人”關係論的異同

The Similarities and Differences between the Confucian and Taoist Doctrines on "Heaven-Man" Relationship Revealed by the Unearthed Documents

10.7065/MRPC.200912.0063

郭梨華(Li-Hua Kuo)

出土文獻 ； 儒家 ； 道家 ； 天道 ； 人道 ； Unearthed Documents ； Confucianism ； Taoism ； The Way of Heaven ； The Way of Man

哲學與文化

36卷12期（2009 / 12 / 01）

63 - 88

繁體中文

自二十世紀後半葉始，馬王堆、郭店、上海博物館藏中有關儒道之竹帛資料相繼出土，這些資料中有一論題值得重視，即關於天道論，及天道與人道之關係的論題。這一論題不但補足過去認識之有限，同時也藉由此論題的開展，可以發現戰國時期老子及孔子後學在承續其遺的進一步發展。大致而言，有關此一論題之文獻資料，皆顯示人應與天相參合或說取法之。 以儒學而言，孔子及其後學之天道論，基本上是對於古天文學中天體運行論的轉化，其後學更將此一天道論與人之心性說連結，進而在人性論題中有關乎人性善惡之論究。 以道家而言，天道與人的關係之論題，主要在馬王堆帛書之《黃帝四經》被凸顯出，其中之《經法》更彰顯了人順應天地陰陽之規律而行事的要求，將天與道的論題予以結合外，更論述人道在於「法」的遵循，重新詮釋《老子》之「人法地，地法天，天法道，道法自然」之精神。 儒道對於天人關係之異同，其同在於天道之於人的引導性，但這一引導是立基於自然理性的遵循，而非基於對天及自然災害之恐懼心理所使然，強調了人的可修持、修養之特質。其差異則在於對於天之本然屬性的認知不同，以及對於人的心性認知不同使然。

Since the mid-twentieth century, the bamboo-slip documents of the Ma Wan Dui, Goudian and Shanghai Museum collections have been unearthed. Among these materials concerning Confucianism and Taoism, there is one topic worthy of special attention: the proposed relationship between Tian-dao, the way of heaven, and Ren-dao, the way of man. This topic not only complements what has been lacking in our understanding but also, through the development of this topic, reveals how Lao Tzu's and Confucius's successors further evolved their legacies in the period of Warring States. Generally, all the documents on this topic show that man should work with or learn from heaven. In terms of Confucianism, Confucius and his successors' doctrine on heaven is basically a transformation of the doctrine of ancient astronomy on the revolution heavenly spheres. Moreover, those successors related this doctrine on the way of heaven to the doctrine on human mind-nature and in turn discussed good and evil in the statement about human nature. As for Taoism, the topic of the relationship between the way of heaven and man was predominantly highlighted in the The Yellow Emperor's Four Canons among the Ma Wang Dui slips. Manifesting how man is required to follow the rules of heaven and earth, yin and yang, The Constant Laws among The Yellow Emperor’s Four Canons not only combines the topic of heaven with the topic of the way but also states that the way of man is to follow the ”laws,” reinterpreting the spirit of Lao Tzu about the relationships between heaven, earth, man and nature. The similarities between Confucianism and Taoism regarding the relationship of heaven and man lie in that the way of heaven acts as a guideline for man; yet such a guideline is based on the obedience to natural rationality rather than the fear of heaven or natural disasters, emphasizing the cultivatable qualities of man. The differences in between are due to the fact Confucianism and Taoism have distinct understandings about the nature of heaven as well and the mind-nature of man.

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