王船山身處明清之際，面對家國之變，曾為救亡圖存，歷經生死之患難，最終使他決志潛隱著述，遍注群經，藉以寄託學術關懷，昭示來世以大道之理想。因此，船山自具獨特哲學立場及圓融觀點，以孔孟儒學之精義，檢覈各家思想對於文化社會之影響，亦乃勢所必為。但船山在對於異端思想批判之餘，對於其中有助於社會人心、歷史文化，及有補於儒學者，仍不吝予以褒揚及採納。而船山對異端思想的批評，並非對其完全否定，而是仍有所斟酌去取，兼有涵灄對方旨趣，藉以深化自身思想內涵，而使其更得到開展之義。本文旨趣，一者在於對王船山道德美學做一分疏，闡明其內涵特色及其所呈現出來之人格美、生活美及人文之美；二者在於說明船山如何批評異端思想之內容。其三，是論述船山道德美學對於老子、莊子、佛教、遊仙四種異端思想所加以抉發之價值，及其有俾於世教人心者。 Fu-Ji Wang was a great philosophical thinker in Confucius school during late Ming and early Ching Dynasty.However, he still absorbed thoughts from different heretical resources and infused them into Confucian thoughts to unfold a broader theory in Confucianism. The content of the paper includes three dimensions.First, to analyze the essence of the moral aesthetics of Fu-Ji Wang, including its characteristics, and its ideals of the aesthetical personality, life and humanity in it.Second, to interpret how Fu-Ji Wang made his critiques to the heretical thoughts.Third, to propose how Fu-Ji Wang installed values in the so-called heretical thoughts as those from Lao Tzu, Chuang Tzu, Buddhism, and Shenxian thoughts in his moral aesthetics.
