“性情”话题被转换为“情理”“理欲”话题——戴震关于性情问题的思考之三  

Changing the Topic of "Nature & Emotion" to "Emotion & Reason" or "Reason & Desire"——Thoughts on Dai Zhen's View on "Nature & Emotion" Ⅲ

作　　者：马育良[1] 

机构地区：[1]皖西学院中文系,安徽六安237012

出　　处：《黄山学院学报》2009年第2期1-5,共5页Journal of Huangshan University

基　　金：安徽省哲学社会科学规划项目"中国性情论史"(AHSK03-04D59);安徽省教育厅立项项目"现代性话语背景下的性情论与中国情性文化"(2007sk332)的阶段性成果

摘　　要：在戴震关于性情话题的思考中,宋明儒的所谓"性情"关系问题,被转换为"情理"或"理欲"关系问题。在探讨"情"的问题时,戴震反对舍情求理,实际上认为理应从情出。认为必须以来自于情、欲的理性再对情、欲加以节制,使之"无过"又"无不及"。理欲之辨则主要涉及道德理性与生命本能的关系。戴震的理欲之辨,既包括了辨理欲之别,又拓展为辨"私""欲"之别。他认为人在实践领域中表现出的"不善",乃是由于"偏私之害"。宋儒没有处理好"私"与"欲"的问题,关键还在于佛道的影响。戴震特别强调建立于人、我主体之间的"情理",颇近于哈贝马斯"交往理性"的思想。According to Dai Zhen＇s thought on the topic of ＂nature ＆ emotion＂, he changed the rela- tionship between ＂nature and emotion＂ in Confucian thoughts in Song and Ming Dynasty to the relationship between ＂emotion and reason＂ or ＂reason and desire＂. When he probed into the issue of ＂emotion＂, Dai Zhen objected to the opinion of ＂abandoning emotion; seeking reason＂. Actually, he thought reason should come from emotion. Furthermore, he considered that we should use the reason which is from emotion and desire to control the emotion and desire to make them moderate. Dai Zhen＇s argument about reason and desire consisting of both the difference between these two items and the difference between ＂selfishness＂ and ＂desire＂ mainly involves the relationship between morality and human nature. He believed that the ＂ bad deeds＂ conducted by people in practice originate from ＂the harm of selfishness＂. The reason why Con- fucians in Song Dynasty could not deal with ＂selfishness＂ and ＂desire＂ properly is the influence of Bud- dhism and Taoism. Dai Zhen attached great importance to the ＂emotion and reason＂ between oneself and others, which is similar to Habermas idea of ＂communicational reason＂.

关 键 词：戴震 情 欲 理欲 私 

分 类 号：B249.6[哲学宗教—中国哲学]