本文對船山的儒學生死觀做一討論，主要從程朱詮釋下的「未知生焉知死」一句著手；船山之見解不同於程朱，他認為程朱之說已受異端佛、老影響，以致於所言的生與死，指的是出生與死亡。「死亡」姑且不論，船山看重的是，孔子所言「未知生」的「生」字，非指「誕生」，若指誕生，則只是誕生之時重要，其他時間不重要。船山視此「生」，是生活著、生命的意思，意思是活著便要進德修業地努力，此才是「生」的重要意涵。船山有「性日生、命日降」之說，視之為生生不已，天天要努力修德。船山言「命」，定義為前後改變為命，至於從生到生（指活著）而無變化，不視為命，不謂命則事在人為，在此要人努力上進，人能弘道，此乃船山對於生義與人成義的重視。

This paper discusses Chuanshan’s Confucian view of life and death, primarily engaging the line “we do not know life, how can we know death?” under the interpretation of Cheng and Zhu. Chuanshan’s view differed from that of Zhu. He believed that Cheng and Zhu’s view was already affected by heterodoxy, such as Buddhism and Daoism, thus “life” and “death” they referred to were “birth” and “death.” Putting “death” aside, Chuanshan emphasized that Confucius’s “we do not know life” did not refer to “birth.” If he referred to birth then it meant that only the time of birth was important; the other times were unimportant. Chuanshan saw the character “sheng” to mean living or life, meaning that if one was alive, one should improve one’s virtue and works; this was the important significance of “sheng.” Chuanshan stated “constant renewal of character, destiny descends daily,” that as long as one is alive, one should work hard to cultivate one’s virtue on a daily basis. Chuanshan’s stated “destiny” changed in its definition. From birth to life (referring to being alive) without change, it is not seen as the destiny. If destiny is not discussed, then it is up to human actions. People need to work hard to realize the way; this is Chuanshan’s emphasize on the meaning of life and on the meaning of human achievement.