墨家「兼愛」與「義」所展現之生死價值的現代意義

The Modern Meaning Developed by Mohists' Love-Without-Distinction and Yi for the Values of Life and Death

孟子評「墨子兼愛，摩頂放踵，利天下為之」，其所展現之生命價值在於「義」所當為，不問他人如何，只求自己之是否「盡義」。即使在生死存亡之際，亦是慷慨就義！墨家之「義」在於天下之「公利」（利天下為之），而墨家之「義」如此之所以可能，即在於其「兼愛」之心懷。西方有西方的智識，朿方有朿方的心靈；處於東方世界的我們，對於切身的生死關注，如果只是在西方智識中打轉，很難有個真正的契會與體悟。另一方面、論及東方心靈，又多半圍繞在儒、釋、道三家之義理的觀照，卻忽略了由戰國時代之墨翟始創之墨家務實踐履之獨樹一幟的生命價值之展現，儼然可為當代紊亂之心靈開創另一條生死之省思與關照。墨家務實，積極入世，與平民百姓同甘共苦。本文之撰寫，即由《墨子》書中所載墨家行誼入手，參酌墨家本身之述說，闡明其核心思想「兼愛」之義理。「義」則是兼愛落實於現實踐履之標準，「利」（公利）即為兼愛由義所展顯之具體外在事功，而這一切之所以可能之超越根據則為「天志」。由之探究墨家生死的核心價值，並將之著落於當今生死情境內的省思，賦予其現代意義，進而轉出處於現今生死對待之道及其落實於具體行動之指引。

Mencius had commended:" Mozi practices love-without-distinction scraping his whole body from crown to heel for benefiting the whole world." It develops the values of life lying on what one should do about Yi that one must not ask how others behave but whether one exhausts Yi oneself and that one still sacrifices one's life heroically for Yi even if on the brink of surviving or perishing. Mohists' Yi lays on the beneficences of whole world and is possible with cherishing love-without-distinction. There is knowledge in Western World and mind in the East. Living in Eastern World, if we only surround the Western knowledge to concern life-and-death directly affecting ourselves, then we would be hardly to have real harmony and comprehension with our mind. On the other hand, when we touch upon the Eastern mind, it is for the most part to surround the principles of Confucianism, Buddhism and Daoism, and neglects the Mohism initiated by Mo Ti in the Epoch of Warring States. Mohists practiced pragmatically developing the unique value of life that can dignifiedly found another way of reflection and care of life and death for the confused mind at present time. Mohists practiced pragmatically, went into the life time actively, and shared both prosperity and adversity together with commoners. The paper writes, then, to start from the behaviors of Mohists that recorded in the book of Mozi, and to consult and deliberate the discourses of Mohists themselves to clarify the principles of Love-Without-Distinction that is the core thought of Mohism. Yi is the criterion of actual practicing which Love-Without-Distinction puts into effect, and Li (the beneficences of whole world) is the concretely external achievements which Love-Without-Distinction develops from Yi, and Tian Chih (the will of Tian) is the transcendental fundamental of all that it is possible. We can, therefore, investigate the core values of life and death of Mohists to take it endowing modern significances in the reflection of the situations of life and death today, and to proceed to the next step to turn out the way of treating life and death living in the present time and the guidance of concrete acts putting into effect.