甘子勤. / Thesis submitted in: November 2009. / Thesis (M.Phil.)--Chinese University of Hong Kong, 2010. / Includes bibliographical references (leaves 122-123). / Abstract in Chinese and English. / Gan Ziqin. / 引言 --- p.6 / Chapter 第一章 --- 樂的基本義理-孔孟對樂的規定 --- p.10 / Chapter 第一節 --- 音樂和樂的異同 --- p.10 / Chapter I. --- 樂的出處 --- p.10 / Chapter II. --- 禮別異、樂和同 --- p.11 / Chapter III. --- 音樂與樂的關聯 --- p.16 / Chapter 第二節 --- 孔子論仁與樂 --- p.17 / Chapter I. --- 禮樂與仁 --- p.17 / Chapter II. --- 仁與樂 --- p.25 / Chapter 第三節 --- 論孟子思想中的樂與命 --- p.32 / Chapter I. --- 君子之所欲、所樂與所性 --- p.33 / Chapter II. --- 君子有三樂 --- p.36 / Chapter III. --- 反身而誠，樂莫大焉 --- p.40 / Chapter 第二章 --- 論王陽明思想中本體層的樂 --- p.42 / Chapter 第一節 --- 陽明思想的中心-致良知 --- p.42 / Chapter I. --- 良知與致良知 --- p.45 / Chapter A. --- 心即理 --- p.46 / Chapter B. --- 良知 --- p.50 / Chapter C. --- 致良知 --- p.55 / Chapter 第二節 --- 本體層的樂-樂是心之本體 --- p.60 / Chapter I. --- 心之本體 --- p.60 / Chapter II. --- 樂與心之本體的關聯 --- p.62 / Chapter A. --- 心悦理義 --- p.65 / Chapter B. --- 樂與天地萬物一體 --- p.69 / Chapter C. --- 樂與良知之生生不息 --- p.77 / Chapter 第三章 --- 論王陽明思想中作用層的樂 --- p.82 / Chapter 第一節 --- 作用層上的樂 --- p.82 / Chapter I. --- 真樂 --- p.82 / Chapter II. --- 情的轉化 --- p.91 / Chapter 第二節 --- 真樂工夫 --- p.101 / Chapter I. --- 常快活 --- p.101 / Chapter II. --- 自快吾心與自慊 --- p.102 / Chapter III. --- 謹獨與瀟落 --- p.104 / 結論 --- p.106 / 參考書目 --- p.112

人性非惡？惡從何來？如何去惡？自宋明儒學到當代新儒學，主流儒者無不推崇孟子的「性善說」：人性本然內具為善的能力與傾向，不善的出現只能訴諸後天環境的影響。針對於此，學界內外都不乏質疑儒家人性論過份樂觀天真的聲音。尤其後來晚明時期心學學者將「心」的內部結構撐開，認為不僅人「性」是善，甚至「心」內部的「意」、「知」、「物」、「情」、「念」等環節亦全皆是善；在這種理解下，惡從何而生更是儒學理論中亟待澄清的問題。本文撰寫的目的，即是旨在從哲學史發展的角度清理晚明王學──自王陽明以降，下轄陽明後學，直到劉蕺山為止──對於「惡」的問題方方面面的思考。並希望通過這工作整理出儒學傳統中一套「惡」的系統理論，以見儒學處理「惡」這個普遍哲學問題的基本態度。扼要言之，王陽明認為「意」念發動處是惡之出現的樞紐；「意」的本然狀態原來是「心」與「理」應事接物的表現，其淪落為惡只能從其「偏」、「滯」、「著」等流弊狀態中了解。通過唐君毅先生的相關洞見，本文接著探討了「主流」陽明學者對「惡」的思考：浙中王龍溪與泰州羅近溪緊接師說，認為當下一「念」便是本心發用的端倪，唯其陷溺與留滯才會轉而為惡。當中尤需強調的是，心知能力與知識活動赫然竟是助成心念陷溺的幫兇！雖然江右羅念菴思想在當前學界的討論中往往被視為偏離「主流」的歧出，但筆者認為在過惡的議題上念菴與龍溪近溪的相關思考實能相輔相成。若說龍溪近溪更關心常人如何在「知識」的幫助下犯過，則念菴更關注的即是心知功能如何進一步助成了修道者「空言」之過。最後，筆者將會指出，劉蕺山在理論表述上將心知功能的誤用更為明確地為說明為「妄」的毛病，並以之為惡之所以出現的最根本起源；這是儒學惡論的一大推進，由此徹底廓清了儒學惡乃無根的傳統。筆者並會考察晚明儒者對過惡問題的種種思考，如何結穴在儒學論惡的高峰文獻《人譜》之中。通過本文種種的討論，希望能夠豐富學界對儒學傳統中「惡」的理論的了解。 / Human nature is evil? Where does evil come from? How to get rid of evil? From Song Ming Neo-Confucianism to Contemporary New Confucianism, the main line of Confucian thought follows Mencius in stressing the goodness of human nature. According to Mencius, human nature has an innate faculty and tendency towards goodness, and that immorality could only be attributed to society’s influence. Accordingly, some scholars criticize Confucianism for being too optimistic and naive about human nature. That is especially a difficult question for the Wang Yangming’s scholars, who assert that not only xing性, but all yi意, zhi知, wu物, qing情, nian念 within the inner structure of xin心 are originally good and without evil. If this is the case, how come there is evil in reality? The aims of this paper are to elucidate the ideas of evil in late Ming school of Wang Yangming’s philosophy, and to articulate a systematic theory of evil in Confucianism. In brief, in Yangming’s view, evil arises from the part of yi意. The original activation of yi意 is nothing but the manifestation of xin心 and li理, it is the deviation, stagnation and attachment of yi意 that leads it to immorality. Wang Longxi and Luo Jinxi, the followers of Yangming, carry on Yangming’s view and hold that it is the stagnation and attachment of nian念 that make it an evil one. What is more interesting is that the cognitive part of xin心 would assist in the formation of evil. Furthermore, Luo Nianan’s ideas on evil are complementary to Longxi and Jinxi’ related theories. Nianan focuses on empty words as the result of the misused cognitive part of xin心, and regards it as a major wrongdoing of Confucian practitioners. Finally, Liu Jishan describes the misuse of the cognitive part of xin心as the problem of wang, and regards it as the deepest origin of evil. By doing so, Jishan clarifies the Confucian tradition that evil is rootless to its greatest extent. How Jishan’s masterpiece the schemata of humanity concludes different discussion of evil from previous Yangming’s scholars will also be discussed. By these discussions, the primary aim of this paper is to enrich our understanding of the theory of evil in Confucianism. / Detailed summary in vernacular field only. / 陳志強. / Parallel title from added title page. / Thesis (Ph.D.) Chinese University of Hong Kong, 2015. / Includes bibliographical references (leaves 212-219). / Abstracts also in Chinese. / Chen Zhiqiang.