| 摘要: | 王夫之氣論思想承襲張載「太虛之氣」為本體，「太虛之氣」雖名為「虛」，實則為「虛」中含實之「氣」。太虛之氣又稱作「太和之氣」乃因氣本體中有「乾坤並建」、「兩端一致」陰陽二氣之關係，故二元卻又統一之陰陽二氣，不相離而互相感應，並以螺旋式運行不已。此陰陽二氣渾合無間且理氣充凝，王夫之贊揚其極至而無以加，故又可稱為「太極」。太虛之氣中有陽氣健動之理、陰氣順靜之理能制約事物的運動、變化和發展過程。太虛之氣中更有生生作用之神，因清而無形，可變化無端地凝聚於陰陽比例固定之形質中，又可不滯於形氣之礙，虛靈不斷轉化入於他物。王夫之的道為氣化創生萬物的必經之路，故又可稱為萬物之通理。當人創生後，其身之形質由氣所構成，而理不離氣，故身中亦有氣之理，此稱為人之性。此外，人身具有太和之氣陰陽相生之神為人之心。然而氣化流行日新月異，人應學思並進繼天之善；至於氣質之清濁有異，則可藉由天命不息，習與性成。由於氣化不齊之命，使人後天有得喪、窮通之別，但吉凶毀吝則非天數之本然，而是出於人之情的攻取愛惡，因此人應稟天理之德的仁義禮智之性，努力進德修業。
Wang Fu-jhih’s ideas in chiology are an inheritance from Jhang Zai’s thought that the extremely void chih is the base. The extremely void chih, though described as being void, actually contains something substantial. The extremely void chih is also called the extremely harmonious chih because chih itself involves such a relationship between yin and yang as can be exemplified by “the co-existence or co-operation of Qian and Kun” or by “the unity or uniting of the two elements.” The two chihs of yin and yang, dually distinct but integrated, are not separate from each other; instead, they respond to each other and screw unceasingly. The two chihs of yin and yang are closely intermingled and tightly integrated into one whole chih, replete with laws or principles. Wang Fu-jhih praises the extreme and unsurpassable degree of tightness and calls the integrated whole “the extreme ultimate.” In connection with the extreme void chih, there are two principles that condition the process of the movement, the change, and the development of things—the principle that the chih of yang is characterized by vigorous movement and the principle that the chih of yin is inclined to stay still or to follow. The extreme void chih also contains shen, which has the function of generating all things.
It is pure, so much so that it is formless, and can assemble in a limitlessly changeable way in a substance, in which the ratio between yin and yang is fixed. It can also transfer ceaselessly to other substances changeably and immaterially impalpably because it can keep from stagnating in anything. Wang Fu- jhih’s “daw” (= way) signifies a way that the generating of all things through chih-transforming, namely the co-operation between yin and yang, must go through, and thus can also be called a universal principle for all things. When a human being is generated, the body is composed of chihs. Laws are inseparable from chihs, so the body also contains laws connected with chihs. These laws constitute the nature of a human being. In addition, the human body preserves the function of generating on the part of shen, which is connected with the extremely harmonious chih, in which the two elements of yin and yang can co-operate to generate things. The shen of a human body is called the mind of the human being. Nevertheless, the way that chih-transforming proceeds changes every day, so human beings should learn and think at the same time to inherit the good of human nature; as to the difference among human beings in purity concerning their temperament, human beings can rely on responding to ceaseless commands from chih-transformation laws and cultivate good habits and a good nature. The fact that lives are generated through different chih-transformings leads to the result that human beings in their postnatal time differ in gains or in losses, and in impasses or in satisfactory situations. However, things like good luck, bad luck, damaging, and cherishing are not predestined. Instead, these result from the pursuits of abandoning, taking, likes, or dislikes in connection with human beings’ emotions and feelings. Therefore, a human being should hold to the virtues of chih-transforming laws—humanity, righteousness, courtesy, and wisdom, all of which exist in human nature, and endeavor to make progress in his scholastic and ethical pursuits. |
