人性之善也，猶水之就下也－－從意義治療剖析孟子的「性善」說

The Goodness of Human Nature is Like Water Flowing Downstream--An Analysis of Mencius's ＂Innate Goodness＂ Discourse through Concepts of Logotherapy

趙中偉(Chung-Wei Chao)

性 ； 性善 ； 弗蘭克 ； 生命意義 ； 面對苦難 ； Human nature ； innate goodness ； Viktor Emil Frankl ； meaning of life ； facing the hardship

輔仁國文學報

41期（2015 / 10 / 01）

1 - 34

繁體中文

孟子(前372-前289)「道性善」，這是大家一致的共識。「性善」是什麼？為什麼主張「性善」？如何達到「性善」？同時，「性善」論，與奧地利‧弗蘭克(Viktor Emil Frankl，1905-1997)的「意義治療學」有何關係？孟子主張的「性善」，是就根源性言，是價值意識內在於自覺心，或為自覺心所本有。在孟子心中，「性善」是其追求最高的核心價值與目的，是以其主張的「性善」已等同於最高的本體。惟有「性善」，既本乎人性，又合於理性。「性善」遠乎哉？「求則得之，舍則失之」。只要我們有心去追求，何求不得！如果自我捨素，就會喪失。孟子的「性善」論，就是探索「人為何存在」－－「人存在的意義」以及「人對此存在意義的追尋」。因此，孟子的「性善」論，如同弗蘭克主張的「生命意義」。而在「善性」的探求時，孟子特重艱苦自勵，動心忍性，非常重視心性的磨練，以及意志的堅忍。如同意義治療的態度價值，強調面對苦難，是獲得生命意義的重要途徑之一。「性善」，是孟子學說的核心價值，終身追求的目標。不達成，絕不終止。職此之故，孟子的「性善」論，具有下列意義與價值：第一是「性善」是人的本質，求則得之；第二是「性善」為價值意識內在的自覺心，從「四端」入手，人人皆可以為堯舜；第三是「性善」其有生命意義，可以為其而生而死；第四是「性善」在於動心忍性，增益其所不能；第五是「性善」體現生命價值，朝聞道，夕死可矣。

It is agreed that Mencius (Be 372-289) has asserted there is certain ＂innate goodness of the nature＂ in human beings. Yet questions remain unanswered when it comes to the topics such as what exactly is this ＂innate goodness＂? Why does Mencius assert this concept? How do we achieve it? And what does this concept has to do with Viktor Emil Frankl (1905-1997) and his discourse on Logotherapy? The ＂innate goodness of human nature,＂ for Mencius, lies in its originality and comes either from its self-awarded consciousness of innate values or originated from this self-awareness. For Mencius, ＂the innate goodness＂ is both the ultimate core value as well as the aim he is looking after in his discipline which equals to a supreme entity. Only this ＂innate goodness＂ is capable of catering to both human nature and sense. Is this ＂innate goodness＂ farfetched? ＂If you want it, you have it. If you leave it, you lost it.＂ As long as we intend to find it, we shall have it. If we abandoned it, we lose it. Therefore, Mencius's ＂innate goodness＂ discourse aims at exploring the idea why ＂people exist＂ and looks for ＂the meaning of the existence of human beings＂ and ＂the pursuit of the meaning.＂ In this sense, Mencius's discipline and Frankl's assertion of the ＂Meaning of life＂ share similarities. While exploring ＂the innate goodness,＂ Mencius emphasizes on the discipline of human mind and the persistence of will, the self-encouragement in the hardship, and insists that the mind is the master of human nature. Similar to the value of Logotherapy, the emphasis on facing the hardship is a crucial way to obtain the meaning of life. ＂The innate goodness of human nature＂ is the core value of Mencius's discourse and the goal of his life pursuit, and he would not give up till he achieve it. Therefore, his discipline featured the following meanings and values: First, ＂the innate goodness＂ is in the human nature, everyone can have it as long as they want it. Second, ＂the innate goodness＂ is self-awareness within an innate value consciousness, everyone could be as humble as King Yao and Shun. Third, ＂the innate goodness＂ features certain meaning of life: one could live and die for it. Fourth, ＂the innate goodness＂ comes from the mastering of our mind, and it is capable of everything. Finally, ＂the innate goodness＂ embodies the value of life. Once one comes to hislher epiphany, he could die without regret the next moment.

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