從「堯舜性之也」論起
Discussing how “Yao and Shun did it naturally”
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孟子哲學強調道德人格的挺立, 此乃立基於「性善」之意上, 然其區分大人與小人、君子與庶民, 而欲為大人、君子, 乃在其「自得之」, 故可證孟子「性善」當非先天義｡ 為進一步闡述孟子哲學本義, 跳脫自朱熹以來的強勢詮釋, 故從「堯舜性之也」一段論起, 強調人性意義在孟子哲學來講, 是一清楚認知理解之後的選擇｡ 「性之」不是描述性的「天性」, 而是仁義內化為人性後的自然呈顯｡ 「孟子道性善, 言必稱堯舜」, 是以堯舜(尤其是舜)成為孟子道德人格典範的抉擇｡ 舜作為一東夷蠻荒之人, 居深山與野人無異, 但因其自身特性並善用之(如「與人為善」), 盡孝友弟, 呈顯「所以異於禽獸者」、「所以異於人者」的差別｡ 由之對孟子闡釋道德人格之理解, 當能使我們重新省思「知生於憂患而死於安樂」的蘊義, 展現人在世間應有的實踐與努力, 而非沉迷於「人性本善」的信念當中｡
Abstract
The philosophy of Mencius stresses the building of a moral personality based on the good human nature. Yet he differentiates between “great persons” and “inferior persons”, noble persons and common people. The difference between the two is that the noble or great persons “acquired it (the good nature)”. This proves that good nature is not a given. In order to overcome the interpretation that good nature is a given which has been overwhelmingly held since Zhu Xi proposed it, this paper focuses on the passage in the Mencius claiming that “Yao and Shun did it naturally”. It shows that for Mencius the quest to a good human nature relies on conscious effort and choice. It is not a given. The sentence “Yao and Shun did it naturally” does not mean that Yao and Shun had a good nature by birth, but that by internalizing the moral concepts of humanity and righteousness these become natural to them. By taking Yao and Shun as examples Mencius stresses the role of choice in the building of a moral personality. Yao lives in the woods among the Eastern barbarians, his moral personality is solely based on his moral choice to adhere to the values of filial piety, humanity and righteousness. This choice puts him apart from the “brute beasts (qinshou禽獸)” and from other people. From this perspective the meaning of “understanding that in life one should worry about the vices, death comes from taking comfort in pleasure” becomes clearer. For Mencius it takes an active, continued effort to realize the human potential, it is not served by indulging in the belief of an “originally good nature”.
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