• 作者： 黃俊傑
• 作者服務機構： 國立台灣大學歷史學系
• 中文摘要： 本文意圖對中國古代思想史的義利觀念之發展，及其在孟子、楊朱、墨子、荀子思想中之異趣，提出一種思想史的解釋。本文首先探討「義」之原始涵義，說明孔子最早將「義」與「君子」結合，賦「義」以德性之涵義。孟子出而「義」乃進而成為人之「四善端」之一，取得內在涵義、社會涵義及宇宙涵義。 本文繼而分析孟子之外的其它思想家對「義」此一觀念之解釋。楊朱為我；墨子尚天志；苟子強調「以義制利」則為法家之興起鋪路。在思想史的背景中，楊朱、墨子及荀子論「義」均得其一偏，只有孟子在「義」的內在涵義、社會涵義及宇宙涵義之中建立一動態之統一體。孟子所持義利之辨之思想史意義，亦由此彰顯無遺。
• 英文摘要： This paper first looks at the original meaning of the word i, as being what is prudentlyfitting-that is, appropriate to the situation (i, shih). Confucius (551-479 B.C.) linked i to thesuperior man, thereby conferring an ethical connotation to i. It was Mencius, however, whogave i its connatural basis in human-nature-as-good, thereby legitimizing its intimately impelling,socially imperative, and cosmically pervasive character. The author then considers how other thinkers grasped the various aspects of such a manifoldi. Yang Chu stayed in the self and promoted enlightened egoism; Mo Tzu (fl. 479-438 B.C.)stressed the heavenly decree and embraced the divine right of rulership; finally, Hsiin Tzu (fl.298-238 B.C.) denied human-nature-as-good and assigned the task of enforcing a social i topolitical power, thus paving the way for subsequent Legalism. These thinkers underscored the significance of Mencius in the history of ideas in China,for it was through them that’the ethical character of i was gradually replaced by the moreprudent consideration that sharing profit leads to social order and prosperity. I was then revertedto its ancient meaning of prudent appropriateness to a situation. Only Mencius's original con-cept maintained the dynamic unity of two aspects of i (prudential-situational and ethical-deontological) as opposed to li, thereby maintaining the ethical character of dynamic rightness.
• 中文關鍵字： Mencius; Mo Tzu; profit; rightness; Yang Chu
• 英文關鍵字： --