本文肯定戴震以人為「形氣主體」，透過其強調「相人偶」之「仁者愛
人」，乃以「人意相存問」互為主體，故而可以「情」絜「理」獲至眾人的同然
感通，於是可從「一人遂其生」，推之而「與天下共遂其生」，此即為「仁」的
內涵，堪稱為深具「生生之德」的道德「共生」哲學。不約而同，「相人偶」延
伸「克己復禮為仁」，涵涉「仁」與「禮」，與西方芬格萊特詮釋「禮」、葛瑞
漢闡述「仁」及安樂哲與羅思文「角色倫理學」觀點具有異曲同工之妙。
本文試問戴震如何以「相人偶」論「仁」克己復「禮」？促使「形氣主體」
實踐的內在道德動力為何？建立在「血氣心知」的感通如何可能？「生生之德」
如何由「欲」至「情」以「理」歸「禮」？期能通過西方視域獲得問題釐清，為
傳統戴震哲學尋求古典新義新論述。

In Qing dynasty, Dai Zhen thought human is a “form-Qi subject”, and emphasized
“benevolent person loves people”. He believed ethics exists in the interactions
among people. Moreover rationality can be ‘polished” by deliberating over emotion,
and through this people respect to each other. This is the concept of “creative creativity”
of ethics. Therefore, realization of “creative creativity” is achieving the “human
co-becoming”.
Similarly, “li” explained by Fingarette, “ren” disclosed by Graham, and “role
ethics” proposed by Ames and Rosemont have the resemblance with “ren” and “li”
“deduced from antithesis theory. How did Dai Zhen dissertate “ren” and “li” from
“denying self and returning to propriety” based on antithesis theory, and what’s the
motivation of realizing ethics of a “form-Qi subject”? How can people perceive each
other based on “blood Qi and understanding”? How can “creative creativity” drive
desire to emotion, and elevate rationality to decorum? Based on western philosophy,
this paper explores the concept of “human co-becoming” and “antithesis theory” from
Dai Zhen’s perspectives, and looks for new dissertations of Dai Zhen’s doctrines.