茶山丁若鏞思想的脫性理學特性－－以天觀和性論為主

The Post-neo-Confucian Aspects in the Thought of Dasan Jeong Yak-yong-Focusing on the Concepts of Heaven and Supreme Deity

高在錫(Jaesuk GO)；尹錫珉(Seokmin YOON)

茶山 ； 靈明主宰 ； 道德命令 ； 嗜好之性 ； 自主之權 ； 脫性理學 ； Dasan ； Moral Command ； Sagacious Supreme Deity ； Preferential Attribute ； Post-neo Confucian

哲學與文化

44卷3期（2017 / 03 / 01）

139 - 153

繁體中文

本文論證道，茶山對於天、上帝、性、心等的全新解釋是基於他建立的脫性理學儒學思想的。茶山所定義的上帝是指具有靈明本性與主宰能力的天，上帝超越萬物而存在，同時存在於人的心中，因此，可謂是促使人類進行道德實踐的道德命令者。而所謂的道德實踐者，並不是指上帝指使人類，而是上帝直通人心，由人直接向自己下達道德命令。即人心自主地與上帝直通，自主地將道德付諸實踐。在性理學觀點下，人應依據本性實踐道德，但茶山認為，人心中已具有嗜好之性，而非形而上的本體之性，是具有自主之權的存在，能夠自主的進行道德實踐。因此，人能夠成為不必仰望天、上帝，便可贊天地萬物之化育的存在。簡而言之，茶山重新解釋天、上帝、人心，試圖克服性理學在現實中的無力，構建全新的儒家思維模式。

This paper demonstrates that Dasan's new interpretation of the ideas of Heaven (天) and Supreme Deity (上帝: the highest sky deity in Chinese tradition), human nature (性), and mind (心) was an attempt to establish a new philosophy of Confucianism beyond neo-Confucianism (性理學). The Supreme Deity defined by Dasan is the Heaven that is characterized by sagacious nature and capacity to govern the universe. As a being that exists above all creation and at the same time resides in the mind of the human being, the Supreme Deity is the administrator of morality who commands human beings to contemplate and practice morality. Moral command here is not from the Supreme Deity to human beings but an order that human mind gives to the human being himself while directly communicating with the Supreme Deity. That is to say, since human mind directly communicates with the Supreme Deity, the human being can contemplate and practice morality. Although a man of neo-Confucianism is expected to speculate on and practice morality based upon human nature (性), the human being for Dasan is already a being of autonomy and independence who is equipped not with 超越的本體之性 (principal attribute) but with 嗜好之性 (preferential attribute), and can perform moral speculation and practice of his own free will. Therefore, he has become a sovereign being who can support and foster all creatures even though he does not look up to the Heaven or the Supreme Deity. In the final analysis, Dasan tried to overcome the helplessness of Neo- Confucianism in the real world by means of a new interpretation of the ideas of Heaven, Supreme Deity, and human mind so that he could lay the foundation for the paradigm of a new Confucian philosophy.

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