魏晉玄學的道德問題：以王弼與郭象的三玄注為中心

Abstract

本文以魏晉玄學中較少被關注的道德問題為研究主題，試圖從王弼與郭象二人的三玄注中，挖掘出玄學中可能的道德面向，並建立玄學自身的道德架構與可能規範。本文認為王弼吸收《周易》中誠信的儒家道德內涵，作為萬物朝向自身真實自然的必然實踐；存誠之心讓人能夠在面對世間形名之有時，依然保持靈活的無，達到真實自然的同時，也展現人的道德價值。郭象則是從「性分論」的角度，肯定人心性分的自然展現即是道德，並在與世界互動的過程中，透過修養能與物相互因循而適性逍遙；各自誠實展現自身真實性分的存在與生機，每個行動皆是道德實踐。惟人常因心的意識與認知功能，追求外物而性分過度展現，導致真實無法展現而傷生；是以存誠修養保持靈活無限定的心，不斷練習真誠地展現真實、同時也是實踐道德，人之真實自然即道德。

玄學通常聚焦於有無的真實與自然，而為存有上的問題。不過真實自然同時也是玄學家的理想，由此與價值產生連結；並依學理中的玄思性格，需透過不斷地否定、不執著於善惡一偏，才能達成無限定的真實理想，此種遣之又遣的玄思與體證，唯有存誠之心才能必然實踐。真誠之心保證了道德的根源性與完成性，皆是自身本性真實自然展現；誠信為實踐的指引，真實為規範的標準，而為善意志與道德正確行為的實踐。存誠的人們不斷地反思調整，不斷真誠地探索萬物真實，讓萬物真實在每個行為中不會持續遭到遮蔽與禍咎，而唯變所適、趨吉避凶。以誠信因應萬物的道德實踐，讓道德價值不再是偶然的應迹成顯；上達聖王、下至百姓，人人皆能以真誠求真的道德規範為依歸，必然進行誠信道德修養，達至現實中成物成己的真實自然理想。

This paper takes the moral questions, which has received less attention in Weijin xuanxue, as the topic of study. It attempts to approach the possible moral aspects of xuanxue from Wang Bi and Guo Xiang’s commentaries on the three texts of Profundity, and to establish its own moral framework and possible norms. The author holds the idea that Wang Bi assimilated the Confucian moral connotation of sincerity in the Book of Changes, as a necessary practice for all things to turn towards their own true nature. The heart of sincerity enables people to remain flexible when facing the world's from and name. When people achieve the true nature, the moral value of human is present at the same time. On the other hand, Guo Xiang affirmed that the natural manifestation of one’s mind nature is morality from the perspective of the theory of natural division, and that in the process of interacting with the world, through self-cultivation, one is able to follow each other’s nature and be free and unfettered; each person honestly reveals the existence and vitality of his true nature, as every action is a moral practice. However, because of the consciousness and cognitive functions of mind, people often pursue external objects and over-express their nature, resulting in the inability to reveal their true nature and hurting their lives. Therefore, it is to maintain a flexible and unrestricted mind through the cultivation of sincerity, and to constantly practice showing the true nature sincerely, which is also to practice morality. The spontaneity of human true nature is morality.

Xuanxue usually focuses on the question of ontology, including being (there is), nonbeing (there is not), truth, and nature. However, true nature is also the ideal of Xuanxue philosophers, and thus linked to values. In addition, according to the character of Xuanxue, the true ideal of unlimited true ideal can be achieved only through constant negation and non-attachment to good and evil. Only a sincere mind can automatically practice this contemplation and realization of eliminating and eliminating again. Sincerity guarantees the root and completion of morality, which is the true and natural expression of one's own nature. Sincerity is the guide for practice, truth is the standard for normative, and it is the practice of good will and morally correct behavior. People who retain sincerity constantly reflect and adjust, and explore the truth of all things sincerely, so that the truth of all things will not continue to be obscured and blamed in every act, and therefore can change according to the appropriate, pursue good fortune, and avoid disaster. The moral practice of responding to all things with honesty makes moral values no longer appear by chance. From the saints and kings down to the common people, everyone can take the moral standard of sincerity and truth as their basis. People must carry out the moral cultivation of sincerity to achieve the true natural ideal of self-cultivation and love-and-concern-the-others in reality.