本文旨在闡明楊朱學派「為我」主張之論證基礎與思想要旨。筆者試圖說 明 一、楊朱學派的「為我」之說，係以「身物輕重」之辨為論證基礎。墨家 主張「功利原則J J '認為當身、物之間發生價值衝突時，於利、害中進行比較 權衡，乃是判斷身物先後的原則。楊朱學者根本反對此一觀點。他們認為， 身、物關係乃是目的與工具之別工具為目的存在，而非目的為工具存在;生 命自身取提其目的，而非為他物存在的工具，生命之價值則是不可以被權衡計 算或交換的。此即是「拔一毛而利天下不為也」的論證基礎所在。 二、「為我」之說所關心的，並不只是形軀生命之我而已。楊朱學派關切 的是「全生保真」問題他們認為欲保全人之真性，必須不受世俗價值之拘 束，因此店、須「不以物累形J 不以外在世俗價值為生命之目的。理由是:自 然真性弱佳人生的目的與絕對價值，不可以用世俗工具價值來交換;任何形式 的價值交換都是將人的真性工具化，是對真性的破壞。此即以目的、工具之辨 的論證方法開良基。

This paper tries to analyze Yang Zhu's theory of “wei-wo" (“every thing for oneself"). The main ideas may be summed up as follows. Yang Zhu made his argument by distinguishing the significance of human life and the significance of other things. As an opponent to the utilitarianism of Moh 凹的， who advocate exchanging lives for social benefits , Yang Zhu insisted that lives are not exchangeable because they are ends to themselves , not tools for any other purposes. 2. Yang Zhu concerned not only physical lives but also the conservation of human nature. He took “ hsing" 叫“ zhen" ， the true human nature ，的the ultimate value of li 鳥， and maintained that this human nature should not be traded or sacrificed for any artificial or social value. Human nature is an end to itself and cannot be traded as a tool for other things in any way. Thus , Yang Zhu's proposal , “ unwilling to pull out one hair for the benefits of the whole world ," could be understood as a question open to everyone: Do you want to live life as an end to itself or as a tool7