論《紅樓夢》中人格形塑之後天成因觀──以「情痴情種」為中心

A Posteriori Determinant of Personality Formation in The Dream of the Red Chamber: Focus on 'qing-chi-qing-zhuong'

本文從「個體發生」（ontogeny）的角度，探討《紅樓夢》中關於人物之人格結構的認識論與性格特質的後天成因觀。研究結果發現：在面對「正邪兩賦」之輩的個體緣起以及相關而來的才性論等問題時，書中雖然藉由氣本論解釋了先天的稟賦形成一個人獨立的內在系統，攜帶著一種類似遺傳的密碼，成為生命各階段中起著統合與推動力量的核心元素，但那只是一種原始的精神元質，作為必要條件而非充分條件，並不足以涵括其性格特質的全部成因；尚且必須在後天成長環境─即「家庭」此一社會化的初級單位的導引下，個體才能進行類型分化，具體模塑出三種不同的表現型（phenotype），由此高度肯定了慣習（habitus）的關鍵性。可見文化與個人之間相互影響、而非對立的深層關係。

This article explored the formation of role personality and characteristics in The Dream of the Red Chamber of from the perspective of ontogeny. My thesis focused on the mixing of goodness and devilish (正邪兩賦) in particular, upon its assertion about qing-chi-qing-zhuong (情痴情種) in the Nobility and Wealth House (公侯富貴之家). The origination of a person's characteristic, either good or evil, is related to both an instinctive ch’i (先天之氣) and a posteriori cultivation/education as described in the Dream of the Red Chamber. Under the supports and influences of three classes of different familial environments, the instinctive endowment of goodness or devilish would be further differentiated into three different phenotypes. The novel claims that the qing-chi-qingzhuong, the most described and emphasized phenotype in the novel can only be achieved in the Nobility and Wealth House, which is the upper class. Thus, the upper class have been advantageous in both economic and cultural capital, indicated the interrelation of one's social level and proper habitus. Therefore, there is an important and positive influence by culture to individual’s characteristic, not the other way round.