陳天祥《四書辨疑》思想研究

Abstract

朱子可說是中國近古學術史上的代表人物，其所散發出的理性光輝，燦爛耀眼，不惟奠定了近古以迄近代的學術規模，更留給今人發掘無盡的可貴寶藏。然而，以朱子之崇高地位，亦難免招來反對之聲，最為引人注目者即是「理學」與「心學」的對立，甚至於清初，有好事者編派鬼聲啾啾之聞，細聽之下，原來正是辯論朱陸異同，諷刺意味十足，但也反映出一個事實：檢討朱子學術者，多半聚焦於其理學思想（諸如心、性、理、氣、格致窮理等內容），彷彿這是朱學中最重要的議題。這種情形時而令筆者思索，如果僅僅從這種角度理解朱子，是否顧此失彼？畢竟朱子畢生所為，是讀書窮理，所以朱子遍注群經，苦心求索，而並未只侷限於理學概念之建構。職是之故，拙文選取陳天祥《四書辨疑》為觀察文本，陳氏之身分，乃為一元代北地學者，其以《四書》經文意旨為探求重點，不同以往專研義理思想的論著，以此為題，主要是希望能通過《四書辨疑》對於朱子《四書章句集注》的批評，求得一較為宏觀的視野，使吾人對朱子學的反省，能夠更為整全而豐富。\n 拙文共分六章，首章〈緒論〉分別詳述研究動機與目的、前賢研究成果以及研究方法。次章〈《四書辨疑》之作者、成書以及時代背景〉則是進行「知人論世」的工作，依據各家所述之傳記資料，整理出陳天祥的詳細生平，以使吾人能遙想其道德風采；此外，也討論了《四書辨疑》一書的相關問題，如版本、卷數之疑等，最後，則必須交代陳氏所處之時的學術背景，若不詳加考索，則將無法理解元代的學術概況與該書的撰作環境。第三章〈道德修身之思想基調〉，正式進入該書之思想世界，本章主要論析陳氏畢生所看重的道德修身觀念，並強調實踐與體證，分為兩節，首節為對聖人氣象之衡定，此有助於後人取法乎上，故立意從高；次節則轉向道德概念，分以「學」、「忠恕」、「仁恕」以及「誠」四者言之。第四章〈務實精神之追求〉，從道德實踐層面轉開，自「崇高偉岸」轉向「尋常往來」，首節論述日用所需之實行實事的省思，次節則論人倫關係，兩者的共通點，就是必須加以「務實」，若不能確切地將之落實於待人接物之間，則立身處世便顯得困難重重，又遑論追求崇高的道德境界。第五章〈義理論述之反思與建構〉即交代陳天祥的理學思想，陳氏於《四書章句集注》的檢討過程中，每每於理學議題有所觸及，其所論又與朱子異趣，故專立一章以明之。其所論及精神亦頗能與前二章通成一氣，形成一個意義整體。最末章〈結論〉，首先將拙文所得，精簡呈現，其次則就《四書辨疑》之思想得失作出暫時性的定位，以為結論。

Zhu Xi is one of the representative scholars in the Chinese classical academic history. He emits such a rational luster that is almost too splendid to look upon. His works set standards for the academic research from the classical to the early modern period, and leave us inexhaustible precious treasure. However, despite his esteemed position, there are still researchers who speak against Zhu Xi. The most noteworthy example is the opposition between the Cheng-Zhu School (School of the Reason) and the Lu-Wang School (School of the Mind). Moreover, at the beginning of the Qing Dynasty, some agitator wrote a story, narrating that the ghost whispers he heard turned out to be the debate of similarities and differences between the two schools. Such a story indeed has its ironic intent, but it reveals a fact: Most critiques of Zhu Xi have emphasized theories of the Cheng-Zhu School (e.g., heart (xin), mind (xing), principle (li), vital force (qi), the general principle (gezhiqiongli), as if these are the crucial issues in the study of Zhu Xi. I have been considering how much scholars may have missed if Zhu Xi is only to be understood from this perspective. Zhu Xi spent his life studying and pondering about principles of the world. Instead of only constructing a complete school of thoughts of his own, he infused the results of his contemplation into the comments he made in a great number of authoritative books. Therefore, this study examines Tien-xiang Chen’s Si Shu Bian Yi. Tien-xiang Chen is a Northern scholar in the Yuan Dynasty. His work conducts a textual analysis on the contents of the Si Shu, using an approach that is different from studies that focus on the philosophy of principles. The adoption of Si Shu Bian Yi could discover a macroscopic perspective by examining Chen’s comments on Zhu’s Si Shu Zhang Ju Ji Zhu, hoping to complete and enrich people’s reflections on the studies of Zhu Xi.\n This dissertation is composed of six chapters. The first chapter, Introduction, explains in detail the research motivation, objective, literature review, and methodology. The second chapter, The Author, History, and Context of Si Shu Bian Yi, analyzes the background of Tien-xiang Chen through biographies of different sources, depicting Chen’s morality and demeanor; in addition, this chapter discusses several questions related to Si Shu Bian Yi, including discrepancies in versions and the number of chapters; and finally this chapter describes the academic context Chen was in because a thorough consideration of such a context is necessary for the understanding of the academic status in the Yuan Dynasty and of the sociopolitical environment in which the book was written. In Chapter Three, The Fundamental Ideas of Moral Cultivation, arguments in, Chen’s work are examined closely. Summarizing and analyzing moral cultivation, a concept emphasized by Chen through his entire life, this chapter stresses the importance of execution and verification, and is composed of two sections: The first section discusses the high standard of the demeanor of saint, the purpose of which is to be followed by descendants; and the second section moves on to morality, on which an analysis is conducted based on “learning,” “loyalty and forgiveness,” “benevolence and forgiveness,” and “honesty.” In Chapter Four, Pursuit of a Pragmatic Spirit, focuses on the execution of morality, moving from “sublime ideas” to “daily interaction.” The first section reflects upon the pragmatism of daily life, and the second section studies ethical relationships. The common factor between these two is “pragmatic execution.” If morality could not be implemented in daily lives, even common relationships could be restricted in all aspects, and a loftier level of morality would seem impossible to attain. Chapter Five, Reflections on and Construction of the Narratives of the Philosophy of Principles, explores Chen’s understanding of reason. In reviewing Si Shu Zhang Ju Ji Zhu, for many times Chen touches upon issues concerning the philosophy of reason, and his arguments demonstrate an intriguing contrast with Zhu’s ideas. Therefore, a dedicated chapter is written to address this contrast. Moreover, the contents and spirit of this chapter forms a unity of concepts with the previous two chapters. In the last chapter, Conclusion, firstly this dissertation is briefly summarized, and secondly a temporary conclusion is drawn on the advantages and disadvantages of arguments in Si Shu Bian Yi.