哲學之「靜態理論」中，有關倫理學中之所謂「善」，與美學中之所謂「美」之討論，二者之所以可結合為一，牽涉「目的性」之概念。而「目的性」概念之所以於二者之討論重要，因對於倫理義之「善」而言，確認「形上存有」之「絕對必然性」，以之作為道德義之「善」之基礎，可使整體「位格」之「存有意義」完美；並使「圓滿實踐」成為可能。然於此種理論中，必須同時確認「理性」之「存有者」，具有選擇價值之「自由意志」。此項立基，使「善」之根源問題，涉入「存有學」領域。對於美學義之「美」而言，所謂「美」之形式與「美感」之所以產生，是否源自形而上學之共同基礎，關涉美學之討論，是否得以超越「審美」之心理學分析，而進入「哲學之美學」。因而「善」與「美」於根源義之同一，且以「目的性」之概念，將之綰合，對於形上學家而言，具有立論上之吸引力。唯對於「動態主義」形態之哲學家如王船山（夫之，1619-1692）而言，因彼於所嘗試建立之系統中，係於其發展之過程，持續削減「目的性」之思想成分，故勢必撼動儒學中原本於「靜態理論」中，所設置之有關「價值之形上學理論」之立論基礎，從而迫使船山不得不發展出一全新之觀點，與相應而有之分析架構；而此亦是二項議題之所以於船山可予同時並論之原因。本文之分析，即是延續作者之前論，以此作為關切之核心，討論「善」與「美」二項議題，位處於船山哲學系統中之位置，及其與船山本人思想發展之關連。

Wang Fuzhi’s Metaphysics has long been mistaken to be a version of materialism. The reason for this popular opinion was caused by a misreading of his evolutionary theory. In his previous articles, the author has developed a new interpretation which he thought could bring new lights on the study of Wang Fuzhi’s philosophical construction. The author divides Wang’s lifetime work into five phases, and tries to provide evidence to indicate that Wang’s intention from the beginning to the end was to replace those theories of static metaphysics found in Neo-Confucianism by a dynamic one. The consequences of Wang’s new approach, will inevitably affect his standpoints in other fields. Therefore, following the former studies the author situates this thesis as a further exploration dealing with those impacts which took place in the spheres of ethics and aesthetics, and considers the reduction of finality in Wang’s dynamic theory as a key issue.

王夫之;清代學術;理學思想;中國哲學史;中國倫理學;中國美學

Wang Fuzhi;Qing studies;Neo-Confucianism;Chinese philosophy;Ethics;Aesthetics