王弼「性其情」的人性遠近論

Wang Pi’s Discourse on the Proximity of Human Nature in “Naturalization of Feeling”

何晏的聖人無情論與王弼的聖人有情無累說，是魏晉玄學中的有名論辯，也牽涉如何理解玄學人性論的重要課題。本文從王弼主張聖人之情應物而無累的說法出發，參照其《論語釋疑》中的「性其情」的注文，重新檢討王弼人性論的傳統理解，嘗試提出一個嶄新的詮釋。作者認為，王弼的人性論以孔子「性相近，習相遠」的主張為基礎，合理解釋了人人稟賦的形上自然的相「近」本性，以及與後天造就的氣質才性差異的遠近關係。依照王弼「性其情」說的理解，孔子「性相近，習相遠」的意思包含三義：一為人之先天本性相近而未遠，次為後天的情近性與情遠性，以及二者的遠近關係。最後，作者針對王弼玄學的「性其情」與宋明理學的「性其情」予以比較，以顯示理學家對於玄學觀念思惟的吸收與消化，從中可以看出玄學與理學的義理傳承，也可以透顯二者核心思想的差異。

Ho Yen's theory that the sage has no affections, as well as Wang Pi's argument that the sage has affections but is not affected by them, are famous topics in the Wei-Chin hsuan-hsueh. They have an important bearing on how we should understand hsuan-hsueh's theory of human nature. This essay begins with Wang Pi's position that the sage's feelings respond to all things but do not depend on them. By looking at his commentary for Lun-yu shi-yi (Explication of the Analects), where he writes “naturalize the feelings,” we can investigate anew the traditional understanding of Wang Pi's theory of human nature, and attempt to present a new interpretation. The author believes that Wang Pi's theory of human nature was based on Confucius’ assertion that “By nature people are closely similar, but through learning they become dissimilar.” This metaphor of proximity here was a reasonable explanation of how, a priori, everybody received more or less the same original nature but a posteriori moved further apart according to the disposition of what they experienced and accomplished. According to Wang Pi's position of “naturalizing the feelings,” Confucius implied three things by the statement in the Analects. First, the basics of human nature before experience are mutually close rather than mutually distant. Second, with experience comes the difference between all feelings which are close to this nature and those which depart from nature. Finally, there are relations of proximity between the two. In conclusion, the author aims to compare Wang Pi's hsuan-hsueh (Neo-Taoism), and its position of “naturalizing the feelings,” with Sung-Ming Neo-Confucian version of this position. In this way it becomes clear how Neo-Confucianists took over and assimilated the conceptual thought of Neo-Taoism, and we can see the theoretic heritage of Neo-Taoism and Neo-Confucianism, while envisioning the differences in the core of their thinking.