孟子心性論研究

Abstract

本論文探討孟子心性論，目的是為了尋找道德價值的最終判準，並且應用於現今社會。 「孟子心論」一章，分別解釋了「仁」、「義」、「禮」、「智」在孟子心論中的意義與重要性。「仁」是人心所居的安宅，孟子有五種不同面向的「仁觀」：「惻隱之心」、「不忍人之心」、「親親」、「求安求榮之心」、「不欲害人之心」。「義」是往返安宅的路，所以孟子有「對人的義」、「對事的義」，使人步上正途。「禮」是安宅之門，使人能夠求仁得仁，以「禮之本」、「禮之用」、「禮之成」三部分說明。「智」是使心不迷路的導航，孟子分成三層次：「常人皆有之智」、「賢者之智」、「聖者之智」，發揮智端就能居仁由義。 「孟子性論」一章，筆者解釋了性的本義，性與心、命的差別。孟子的性有動能，不是一灘死水，是活活潑潑的。孟子的性是自然而然的，是一物之所以為一物的道理，如果沒有性，就無法發揮通性與特性，事物只是個空架子、沒有內容。性能使人成聖，「聖」不在四端之中，但卻是吾人修養的最高境界，沒有性，則四端無法生出「聖」，唯有使性成長、長期集義，才能由四端走上聖。 「心性論的應用」一章，筆者提出「善的三段判準」以補充傳統「動機─結果」的判準方式，繼而說明「禮文重構」的步驟，期能裨於日用。至於孟子心性論應該如何應用？筆者舉四例探討：「可教化」能否成為量刑標準？女子是否應有祭祖權？教育第一線人員應以性善論還是性惡論以理解教學亂象？今日孝道有什麼困境？在在都是今日重要的社會課題。藉此說明孟子心性論是能應用於現代社會、歷久不衰的哲學瑰寶。

This dissertation investigates Mencius’ doctrine of mind (xin1) and human nature (xing4) in order to identify the ultimate criterion for moral value and to explore its applicability to contemporary society. This thesis explores Mencius' theory of mind and nature, aiming to seek the ultimate criterion of moral value and apply it to contemporary society. The chapter "Mencius’ Theory of Xin1(Mind/Mental)" explains the meaning and significance of ren2 (humanness), yi4 (justice/righteousness), li3 (ritual propriety), and zhi4 (wisdom) within Mencius' account of the mind. Ren2 is described as the secure dwelling place of the human heart. Mencius presents five different perspectives on ren2: the "heart of compassion," the "heart that cannot bear to see others suffer," "familial affection," the "desire for peace and honor," and the "heart that does not wish to harm others." Yi4 is the path that leads to and from this dwelling; Mencius distinguishes between "righteousness toward others" and "righteousness in dealing with affairs," both of which guide people onto the right path. Li3 serves as the gate to the dwelling, enabling individuals to seek and attain ren2. It is discussed through three aspects: the foundation of li3, the function of li3, and the fulfillment of li3. Zhi4 is the navigation that prevents the heart from losing its way. Mencius outlines three levels of zhi4: the wisdom possessed by ordinary people, the wisdom of the virtuous, and the wisdom of the sage. By cultivating the beginning of wisdom, one can reside in ren4 and act through yi4. In the chapter "Mencius’ Theory of Xing4 (Human Nature)," I explain the original meaning of xing4 and clarify the distinctions between xing4, xin1 (mind), and ming4 (destiny). According to Mencius, human nature possesses dynamic vitality; it is not a stagnant pool but full of lively movement. Xing4 is spontaneous and represents the inherent principle that makes each thing what it is. Without xing4, the manifestation of common and particular characteristics would be impossible, and things would be mere empty structures without substance. Xing4 enables human beings to attain sheng4 (sagehood). Although sheng4 is not contained within si4duan1 (the Four Beginnings), it is nonetheless the highest state of self-cultivation. Without xing4, the Four Beginnings could not give rise to sagehood. Only by nurturing one’s xing4 and persistently accumulating acts of righteousness can one proceed from the Four Beginnings toward becoming a sage. In the chapter “The Application of the Theory of Xin1 (Mind) and Xing4 (Human Nature)”, I propose a “three-stage criterion of goodness” to supplement the traditional model that evaluates moral actions solely through “motives and outcomes”. I then outline the steps for “reconstructing ritual forms,” with the hope of offering guidance for everyday ethical practice. As for how Mencius’ theory of mind and nature may be applied to contemporary life, I examine four issues: whether ke3 jiao4hua4 (teachability or moral transformability) may serve as a criterion in sentencing; whether women should have the right to participate in ancestral rites; whether frontline educators ought to understand classroom disorder through the lens of the goodness or badness of human nature; and what difficulties contemporary society faces regarding filial piety. These cases demonstrate that Mencius’ theory of mind and human nature remains a timeless philosophical treasure, fully capable of addressing pressing issues in modern society.