本文以「生成」(becoming)的角度詮釋戴震的人性論與善論。戴震認為先天善性要在後天的經驗學習中發展實現，因此，天性和教養具有互相形塑的內外關係，換句話說：「天性來自於教養」。戴震並不以孤離於經驗的超越本心作為善的唯一根據，他主張人的天性當中所涵具的善性要在個體不斷透過教養與學習的過程才能實現出來，因此天性和教養具有互相形塑的內外關係。筆者將從戴震對宋明儒批評的論點中描繪出戴震自己的思路，並設法證明本文的主張：戴震是以「生成」而非「存有」(being)的觀點來詮釋人性與善，換言之，善來自於有教養的天性。 This paper intends to interpret Dai Zhen's theory of human nature and goodness in terms of “becoming”. For Dai Zhen, goodness intrinsic to human nature can only be realized by post-priori learning and experience. Human nature and nurture are therefore shaping each other, namely, “nature via nurture”. Dai Zhen does not interpret the transcendental mind(ben xin本心) as the original ground of goodness. The inherently possessed ability of moral sense in human nature is connected with body, but not a transcendental being, which is isolated from the sensational body and empirical world. Taking “nature via nurture” as point of departure, this paper attempts to examine Dai Zhen's critique of Song-Ming Confucianism, from which there appears Dai Zhen's unique theory of human nature and goodness that can only be developed in ceaseless “becoming”.
