戴震哲學的倫理義涵──從自然到必然如何可能

The Ethical Implication in the Philosophy of Dai Zhen: How Does It Work from Naturalness to Necessity?

戴震以訓詁的方式重新詮釋《孟子》，反對荀子的後天之學，亦反對告子的生之謂性，因為渾淪人性、物性而為一性，混同了人之性與牛之性。然除此之外，戴震所要反對的是朱子對《孟子》的詮釋，此所謂漢宋之爭，戴震認為朱子以理氣論架構詮釋先秦儒學，受了佛家與道家的影響，已非先秦的古義了。吾人本文，討論戴震對於先秦典籍的詮釋，視其對孟子的詮釋是否恰當，及戴震的重氣傳統的詮釋下，對於人性能有倫理道德的可能性，做出一說明，及其對於自然與必然的規定，視其理論的內部發展如何建構，又如何批評朱子學，而完成自己的哲學建構。並對於惡的可能來源做出說明，以完成其儒家義理的詮釋。

Dai Zhen used scholium to reinterpret Mencius, and disagreed with Xun Zi's philosophy of acquirement and Gao Zi's philosophy of being born with common features. He was against them because they mixed the natures of human beings with cows' nature while human nature is different from that of non-human beings. Furthermore, he mainly opposed the reinterpretation given by Zhu Zi. His disagreement with Zhu Zi reflected the dispute over the interpretations existed between Han and Song Dynasty. In Dai Zhen's recognition, Zhu Zi's Li of interpreting Confucianism was impacted by Buddhism and Daoism, which was not faithful to the original meaning in pre- Qin period. This essay will discuss the interpretations of pre-Qin Confucianism given by Dai Zhen and assess weather his interpretation of Mencius is appropriate in explaining the possibility of human ethics within Dai Zhen's interpretation focusing on Qi, seeing his doctrine of naturalness and necessity. And will discuss, how his theory developed, how he criticized Zhu Zi in constructing his philosophy, and in explain the possible source of evil nature in order to finish his interpretation of Confucianism.