本研究旨在探討華人傳統術數「紫微斗數」與《孟子》心性論之間的哲學對話可能，並嘗試將命理系統由偏重「吉凶預測」的理解方式，轉化為引導個體安身立命的德性實踐架構。在當代存在性焦慮普遍化與生命秩序日益鬆動的背景下，本文主張：紫微命盤不僅是一套術數工具，更可被理解為一種在易學象數、天文星曜、干支五行與命理實踐長期推演中形成的文化象徵結構。若將此一結構進一步置於孟子心性論的規範視域中，則紫微斗數便不再只是命運敘述的工具，而可能成為由宿命感走向安心實踐的中介。 在方法上，本研究以高達美之「視域融合」與呂格爾之「象徵詮釋學、敘事詮釋學」作為主要詮釋框架，並回到易學象數史與命理文化史的脈絡，說明紫微命盤如何在時間推演中累積為連結象數符號、生命經驗與文化意義的象徵結構。同時，本文以梅洛龐蒂的身體現象學作為具身經驗的哲學參照，並結合李伯曼的情緒標籤化研究，建構一條由命理象徵、敘事詮釋與情緒調節相互支撐的跨領域論述路徑。本文重點不在以現代科學驗證命理預測，而在說明命盤象徵何以可能成為理解自我、反身修養與生命安頓的文化實踐資源。 除了緒論與結論篇章外，全文核心論證可分為三個部分。首先透過納甲法與《河圖》《洛書》的象數理則，說明紫微命盤如何藉由宮位、星曜、四化與天干地支等結構，形成一套兼具聚焦性與關聯性的生命象徵結構，使個體得以在其中辨識其核心課題與生命場域。其次引入孟子性善論、四端之心、「盡心知性知天」與「存其心，養其性」的修養工夫，並進一步以「敬」「靜」「誠」重新規定命盤閱讀的方向，使命盤由性格之鏡提升為德行之鏡與心性之鏡，使「由象入德」成為可能。最終說明此一路徑如何進一步轉化為具體的安心實踐：一方面以蘇軾「知命而安」之生命經驗作為案例，呈現由命理理解走向生命安頓的歷程；另一方面，則與敘事詮釋學、當代心理學與神經科學對話，提出「命理、敘事、神經三維安心模型」，藉以說明古典心性智慧在當代生命教育與心理實踐中的持續啟發。 本文的研究貢獻，在於補足當代紫微斗數與儒學之間長期缺乏系統性對話的學術空白，並提出一種具有文化主體性的安心實踐框架。此一框架不僅重新界定了紫微斗數在思想史與文化哲學中的位置，也為當代華人社會如何理解自身生命結構、重建價值秩序與安頓心靈，提供了一條兼具哲學深度與實踐可能的進路。本文最終所欲證成者，不在於命理是否足以預告一切，而在於：當命盤閱讀由宿命論框架轉向心性實踐框架時，紫微斗數是否可能成為一種促使主體理解自己、承擔自己，並由工夫而走向安心的智慧形式。;This study explores the possibility of a philosophical dialogue between Zi Wei Dou Shu， a traditional Chinese divinatory art， and Mencian mind-nature theory， and seeks to transform an understanding of numerological systems that has long centered on the prediction of fortune and misfortune into a framework of virtue practice that guides individuals toward self-settlement and the establishment of life. Against the backdrop of increasingly widespread existential anxiety and the growing loosening of the order of life in the contemporary world， this thesis argues that the Zi Wei natal chart is not merely a technical instrument of divination， but may also be understood as a historically formed cultural-symbolic structure—one that organizes life experience， brings personality tendencies into focus， and supports self-reflection. Once this symbolic structure is further situated within the normative horizon of Mencian mind-nature theory， Zi Wei Dou Shu no longer functions merely as a tool for narrating destiny， but may instead become a medium through which one moves from a sense of fatalism toward the practice of inner settlement. Methodologically， this study adopts Hans-Georg Gadamer’s notion of the fusion of horizons and Paul Ricoeur’s symbolic and narrative hermeneutics as its primary interpretive frameworks， while also returning to the historical contexts of Yijing symbolic-numerological thought and Chinese fate-calculation culture in order to explain how the Zi Wei natal chart gradually develops into a symbolic structure that connects symbolic-numerological signs， concrete life experience， and cultural meaning.At the same time， the thesis treats Maurice Merleau-Ponty’s phenomenology of the body as a philosophical reference for embodied experience and draws on Matthew Lieberman’s research on affect labeling， thereby constructing an interdisciplinary line of argument in which divinatory symbolism， narrative hermeneutic reconstruction， and emotional regulation mutually support one another. The emphasis of this study does not lie in scientifically verifying numerological prediction， but in clarifying how natal-chart symbolism may serve as a cultural-practical resource for self-understanding， reflective self-cultivation， and the settling of life. Apart from the introductory and concluding chapters， the core argument of the thesis unfolds in three main parts. First， through the symbolic-numerological principles of the Na Jia method and the Hetu and Luoshu， it explains how the Zi Wei natal chart， by means of the structures of palaces， stars， the Four Transformations， and the Heavenly Stems and Earthly Branches， forms a symbolic structure of life characterized by both focalization and relationality， enabling individuals to identify their core concerns and existential domains. Second， it introduces Mencius’ doctrine of the goodness of human nature， the Four Beginnings， the practices of “exhausting the mind， knowing one’s nature， and knowing Heaven，” and “preserving the mind and nourishing the nature，” and further reorients natal-chart interpretation through the practices of reverence， stillness， and sincerity. In this way， the chart is elevated from a mirror of personality to a mirror of virtue and a mirror of mind-nature， making possible a movement from symbol to virtue. Finally， the thesis shows how this path may be further transformed into a concrete practice of inner settlement: on the one hand， through Su Shi’s life experience of “knowing destiny and thereby becoming at peace，” it presents the process by which numerological understanding may lead to existential settlement; on the other hand， through dialogue with contemporary psychology， narrative studies， and neuroscience， it proposes a three-dimensional model of inner settlement:numerology， narrative， and neural regulation， thereby demonstrating the continuing relevance of classical wisdom of mind-nature for contemporary life education and psychological practice. The contribution of this study lies in addressing the longstanding lack of systematic dialogue between Zi Wei Dou Shu and Confucian thought in the contemporary academy， while also proposing a culturally grounded framework for the practice of inner settlement. This framework not only redefines the place of Zi Wei Dou Shu in intellectual history and cultural philosophy， but also offers contemporary Chinese societies a path of both philosophical depth and practical possibility for understanding life structure， reconstructing value order， and settling the mind. Ultimately， what this thesis seeks to demonstrate is not whether numerology can foretell everything， but whether， once natal-chart interpretation shifts from a fatalistic framework to a framework of mind-nature practice， Zi Wei Dou Shu can become a form of wisdom through which the subject comes to understand oneself， assume responsibility for oneself， and， through self-cultivation， move toward inner settlement.
