摘要：本文试图将戴震思想作出系统性的梳理，在“自然与必然”这一主题下探讨其治学门径、天道观和人性论。 既往对戴震的研究主要循两条线索进行：按照理学的线索，戴震被理解为从理学脱胎而来的反理学者；依照启蒙的线索，戴震被视为科学先驱与情欲主义者。然而，在这两条线索下，其思想的独立性和独特性都无法得到彰显。戴震的思想方法与主题需要在其文本中得到重新梳理。

第一章：明末清初的思想界致力于在经典研究中重塑时代价值，戴震“通经以明道”的治学路径正是对此趋向的回应，其实质是贯通考据与义理，在经典所承载的经验事实中探求普遍的价值。这一路径与他在情欲等人性的自然事实中探求普遍德性的努力具有方向上的一致性。

第二章：戴震早年的五部短篇作品呈现出其思想发展的趋势，其中关于理气关系、理欲关系、善恶来源的思考逐步收敛于“自然”与“必然”这一主题。这些观点构成其思想体系的雏形，并在《孟子字义疏证》等著作中得到发展。

第三章： 对天道的论述是戴震思想的重要构成部分。他运用具有动态意义的“气化”概念改造了理学中理气二分的传统。他认为气化便是“生生而条理”的过程，这一生成变化的自然过程在自身中蕴含着内在条理，而气与理的这种内在一致性被他归纳为“自然而归于必然”。

第四章： 戴震认为人性是“血气心知之性”，即由欲、情、知构成。欲与情不仅是人性的自然事实，其存在的普遍性还向我们提出规范性要求，即要求我们视人如己地尊重和顺遂他人的欲与情，这种规范性构成我们德性的基础。“心知”不仅具有把握和反思情欲的能力，而且具有扩充德性的倾向。在戴震看来，人性中的才质与理义本然地内在一致，即“归于必然，适完其自然”。因此，他对程朱理学理欲二分的批评并非源于对理学的误解，而是具有全新的理论价值。

第五章：本文的论证旨在表明：（一）戴震关于“自然”与“必然”一致性的思考可以统合其“通经以明道”的学问方法以及他对于理气关系、理欲关系的思考，因此，“归于必然适完其自然”这一命题应该被视为其思想主题；（二）戴震强调“欲”和“情”，但他是将情欲作为普遍的人性内容来论述，他认为情欲的普遍性包含着尊重他人情欲的规范性要求，而“知”包含着体认这种规范性要求的能力和倾向，因此，由欲、情、知构成的“血气心知之性”便是善的来源，足以构成道德主体（moral agency）。因此，戴震的人性论既强调了自然人性，因此独立于理学传统；同时又突出了道德规范的重要性，因此不能简单被斥为“情欲主义”，而是仍属于儒学传统。戴震在批评程朱理学的基础上重构儒学的努力为我们思考理气关系、理欲关系问题提供了新的视角。

关键词：自然  必然  才（材）  欲  情  知

Nature and Necessity: A Study on Dai Zhen's Philosophical Thoughts

Abstract: With the title of "Nature and Necessity", this dissertation tries to systematize Dai Zhen's thought through the study of his methodology theory, his insights on the Way of Heaven, and his viewpoints on human nature.

As an introduction, Chapter 1 traces back to the two most important research approaches on Dai Zhen. From the perspective of Ch'eng-Chu Neo-Confucianism, some scholars assume that Dai advocated Neo-Confucianism in his early years and revolted against it in his afterlife. At the same time, other scholars pay more attention to his viewpoints on philology, feelings and desires, and regard Dai as a pioneer who enlightened his contemporaries in science and human nature. Both of the approaches missed the consistent theme of Dai's thought, and failed to comprehend it as a coherent system.

Chapter 1: During Late Ming and Early Qing Dynasty, philosophers went back to the Confucian classics and tried to rebuild the core values for the new era. As a response to this background, Dai Zhen suggested "to reveal the Way through textual studies of the Six Classics", trying to make it possible to get at the universal value through concrete facts. This methodological idea chimed with his effort in constructing coherent relationship between moral sense and our feelings-and-desires.

Chapter 2: In the five most profound works finished before 40, Dai Zhen expressed his ideas on principles, material force, heart-mind, human nature, the source of good and the generating process of evil, all of which converged to the relationship of Nature and Necessity. These ideas formed the framework of Dai's thoughts, and were developed in Meng Tzu tzu-i shu-cheng (Commentary on the Meanings of Terms in the Book of Mencius) and his other later works.

Chapter 3: In order to resolve the logical tension between principles and material force, Dai Zhen use "the transformation of material force" to describe the Way of Heaven. He thought that principles are not transcendental entities, but special patterns generated from the transformation of material force. That's to say, concrete objects and concrete events incline to develop their nature and finally arrive at their necessities.

Chapter 4: Intelligence, in another word, consists of desires, feelings and the ability to know. As basic elements of human nature, desires and feelings not only exist universally as facts, but also exist as normal requirements, that's to say, the universality of desires and feelings asks us to respect and even help to fulfill others' desires and feelings just as what we do to ourselves. Additionally, quoting Mencius, Dai takes the intelligence not only as the ability to reflect and control our desires and feelings, but also as the inner inclination to expand our virtues. Illuminating the consistency of natural facts and moral necessity in human nature, Dai Zhen strongly criticized the Neo-Confucianism theory that physical nature and moral nature originate from different roots, and are rival aspects conflicting to each other.

Chapter 5: Tracing the clue of the coherence relationship between Nature and Necessity, this dissertation demonstrates the major insights of Dai Zhen's philological theory and philosophical thoughts, and tries to indicate that Dai is neither a descendent of Ch'eng-Chu Neo-Confucianism, nor a pioneer in the so called "enlightenment movement in modern China". His arguments on Nature and Necessity give us a new direction to reflect on the remaining problems left by Ch'eng-Chu In Dai's thought, human nature consists of blood, vital force, the mind, and Neo-Confucianism, bridge the gaps between principles and material force, and reduce the conflict between moral sense and desires.

Key Words: Nature   Necessity   Physical capacity   Desire   Feeling   Intelligence

导师：魏常海教授