戴震「由詞通道」的學術思想體系──以經驗取向的新義理學為論述主軸

Dai Zhen’s System of Scholarly Thought Established in “Approaching the Dao through Exegesis”: A Discussion on Empirically-Oriented New Hermeneutics

戴震是乾嘉時期的學術高峰代表，他在建立起訓詁學系統方法論的傲人成就外，更是乾嘉新義理學的集大成者；惟歷來研究或聚焦在其考據學上、或務力闡明其義理學，鮮少有會通其考據方法論和義理學終極目標者。本論文試圖以「由詞通道」做為聯繫戴震經學與哲學整體學術的方法論，考察他立足在精確訓詁字義上，以建構有別於理學模式的新義理體系。全文緣戴震通過訓詁學理論批判宋儒經說鑿空展開，再依次及於其所建構「非形上學」但強調道德創造性的義理新說，綱要涵蓋戴震對傳統道德學的反思、結合經學與哲學的「由詞通道」方法論，以及他所建構的新義理學，如：「理氣合一」、「形神不二」的理氣內在一元論；兼涵德性、智性、情性的自然人性論；從「尊德」到「尊情、尚智」的工夫論轉趨等，並及於他綰合德智的「德性資於學問」說，綰合「性、情」及「欲、理」的「以情絜情」說等細目。

Dai Zhen is the representative of scholarly achievement during the Qian-Jia Period (the period between Qing Dynasty Emperors Qianlong and Jiaqing). The system of exegesis methodology he established is a remarkable accomplishment. He also culminated the methodology of New Hermeneutics of his time. However, most previous studies on Dai Zhen focus either on his exegesis and documentary analysis or on his New Hermeneutics; few have combined both aspects. This study uses Dai Zhen’s “Approaching the Dao through Exegesis” methodology to integrate his Classics studies and philosophical system. This investigation focuses on how, on the basis of precision exegesis, he established his New Hermeneutics system, which is different from the Neo-Confucian formula. This article starts with Dai Zhen’s criticism, by means of exegesis and documentary analysis, of the Song Dynasty Confucian studies of the Classics. This article then moves on to discuss his New Hermeneutics, which is constructed on the basis of his “non-metaphysical” theory with an emphasis on moral creativeness. The content of this article encompasses Dai Zhen’s re-evaluation of traditional moral doctrines, his methodology of “Approaching the Dao through Exegesis,” which combines Classics and philosophical systems, and his New Hermeneutics. The last aspect includes the theory about internal oneness of li (reason) and qi (force), such as “unified li and qi” and “non-divisiveness of xing (form) and shen (spirit)”. It also includes the theory of natural humanity-virtue, intellect, and sentiment; the theory of cultivation-proceeding from “honoring virtue” to “honoring sentiment” and “honoring intellect”; the theory claiming that “virtue is invested in intellect,” which in fact integrates virtue and intellect; and the theory advocating “to purify sentiment by sentiment,” which integrates nature and sentiment, as well as desire and reason.