Abstract
The purpose of this paper is to explore the problem of evil in Yang-Ming's theory. The main question is why a purely good and non-evil heart-mind will turn into an evil heart-mind in real life, and how to improve the motives and actions of individual evil to make them consistent with the demands of Liang-Zhi.
In Chapter 2, I discuss the basic position of evil of Yang-Ming's theory: "Goodness is the expression of the original heart-mind, and the source of evil has no independent real essence". Yang-Ming believes that Liang-Zhi is the absolute standard of moral judgment and the ultimate source of goodness, so that evil is only a wrong state of straying from Liang-Zhi.
In Chapter 3, I discuss that selfish desire as one of the main symptoms of evil, it weakens the ability of Liang-Zhi to empathize and judge morally, leads to the inability of the agent to empathize with the pain and suffering of others, and to the inability of the agent to judge morally with sensitivity and accuracy, but feelings and desires in themselves are not the source of evil, original feelings and desires is only a manifestation of Liang-Zhi.
In Chapter 4, I pointed out that Yang-Ming considered the " heart-mind is blinded" as the answer to the problem of the source of evil, but that Liang-Zhi itself is a sufficient condition for the defeat and liberation of evil, and therefore the primary cause of " heart-mind is blinded" is the agent's autonomous abandonment of the awaken-power of Liang-Zhi. As a result, it is difficult for the agent to awaken and fully express Liang-Zhi from the blinded state, not in other causes extrinsic to the mind.
In Chapter 5, I argue that evil inertia are one of the key concepts that influence agents to do evil. Evil inertia are " acedia " formed by the combination of external factors (such as environment, customs, culture, etc.) and the natural tendency of agents. It is one of the important source of selfish desire and egocentric intention, so the key to overcoming this evil inertia is “strengthen the will (Li-Zhi)”, that is, to be constantly vigilant about whether one has lost the original state of the mind.
Finally, I discuss the ideal state of the heart-mind from the perspective of self-integrity, that is, to have Liang-Zhi as a pivot, so that desires, emotions, beliefs, principles, and other self-facing aspects become a harmonious and consistent whole, and that when the mind is in this state, there is no selfishness, no interference by evil inertia, and no self-abandonment, so that to be aware of Liang-Zhi is to pursue the fulfillment of one's self-integrity.
Keywords：Liang-Zhi, Evil, Selfishness, Inertia, Integrity.
摘要
本文目的在於探討陽明哲學中惡的問題，核心問題是純善無惡的本心如何淪?私欲、惡習障蔽的習心。在第二章，筆者指出陽明哲學論惡的基本立場「善有實根，惡本無根」，陽明主張本心的純善無惡，以良知作?道德判斷的絕對標準，而惡沒有獨立的實在根據，惡只是偏離良知的偏失狀態。在第三章，筆者?重論述了私欲作?惡的主要表現之一，是因其作?良知之感通能力與判斷能力的障蔽者而言，即私欲能夠隔斷人與天地萬物之一體聯繫，私欲能夠使良知難以表現其敏銳的判斷能力，但是情欲本身並不是惡的根源，情欲的本然狀態同樣是良知的表現。在第四章，筆者指出陽明以「本體受蔽」作?惡之來源，而本體受蔽的根本原因是因?個體主動放失了良知之自覺能力，導致自身難以自立自醒。在第五章，筆者指出惡習是外在因素與人之自然傾向結合形成的「慣性」與「惰性」（acedia），習氣是私欲、私意產生的病根所在，克服它們的關鍵就在與立志，志之不立就是習氣產生的根本原因。最後，筆者從自我完整性的角度論述了心如何恢復到理想狀態，即以良知?樞紐，使欲望、情感、信念、原則等等自我面向結束分裂對立而成?一個和諧一貫的整體，當心處在理想狀態時，即不存在?私欲障蔽、惡習干擾，以及自我放棄的情形，因此，致良知即是追求實現個體的自我完整性。
關鍵字：良知、惡、私、習、完整性。