呂祖謙《東萊博議》之主題思想探析

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題名:	呂祖謙《東萊博議》之主題思想探析
其他題名:	An Analysis of the Thematic Thoughts in Lu Tzu-chien's Tung-Lai Po-Yi
作者:	何文可 HO, WEN-KER
貢獻者:	文學系曾金承 TSENG, CHIN-CHENG
關鍵詞:	《東萊博議》;呂祖謙;《左氏春秋》;婺州學派;東南三傑 Tung-Lai Po-Yi;Lu Tzu-chien;Lüshi Chun Chiu;Wu Chou School;Three Talents of the Southea
日期:	2017
上傳時間:	2017-12-04 11:16:52 (UTC+8)
摘要:	《東萊博議》為議論文典範，其評論內容以《左傳》史實為標的，是當時學子上課、科舉考試的必備用書，經宋、元、明、清歷代流傳不息，迄今仍為大學授課、各級考試及公務員考試的重要教材。其文章旁徵博引，能啟發思路，利於議論與翻案文章之撰擬。論理分明，處處是驚人之筆，說理頭頭是道，筆鋒犀利，辯駁有力。成書時東萊先生正當三十八歲年富力強之時，故其文章氣盛辭嚴，理富思精。全書二十五卷，凡一六八篇。自從南宋面世以來，人們稱譽不絕，故能留傳至今。　　呂祖謙以個人學養及理學立論為根基，其風格又以廣大為心，以踐履為實，又兼具思學的治學特色，因此《東萊博議》一書內容相當廣泛，舉凡人心修維、理學特性、應對進退、政治作為、兵法戰略…等等，文章內容相當廣泛，且兼具實用性，全然是真知力行且不斷反饋的結果，惟其內容龐雜，範圍廣泛，為免於治絲益棼，勞而無功，於是筆者乃以四個立論主軸，再藉由呂祖謙的評析，最後加註個人的看法。以下是個人章節分述，本文共分八章：第一章「緒論」，說明本文科舉考試的典範開頭，研究動機與目的、研究方法與前人研究成果、研究範圍與章節鋪陳、並述全文的立論程序。第二章呂祖謙生平事略、《東萊博議》與評介，對作者當時所處的一般環境，即當時的人均受影響的環境加以介紹，並就呂祖謙的個別環境，師承交友等做一簡單論述，再其次是對呂祖謙生平事略與《東萊博議》加以評介。第三章「《東萊博議》中對事理之性質分析」，首先說明事理的根本性，當慎始於正，其次是認知事理的本質與誤謬，再其次闡述事理的普遍性與無對應性，不因人的因素而不存在，並說明其絕對性，但也有原則與例外說。第四章「《東萊博議》中對事理之方法論之執行概念」，在執行方法上，雖說一本萬疏，殊途同歸，但在人事物的時空環境背景下，其結果可能也就不同。其次說明事理強弱的虛實相長關係，再其次說明史官的重要性，第四節闡述個人涵養與隱晦明顯的關係，末節論述事理執行的相反解釋，以自我警戒。第五章「《東萊博議》中對普世謬誤觀念之革除之邏輯思辯辯」，主要論述普世價值的錯誤觀念，當力加革除，並對其誤謬觀念加以分析，以作為個人行為的立論基石。第六章「《東萊博議》中對政治行為分析，首先論述行政首長思想衡平的重要，執行概念上當居敬行簡，其次是說明人臣諍諫的條件說，第三節論述有形的軍事與邊城，到無形慾望與禮節應有的態度，末節討論晉文之所以稱霸，探悉其原因，並與同是手足的晉惠公，相互比較並敘述其差異。第七章「《東萊博議》對後世的影響」，本章節標的分科舉儒生、輔讀左傳、邏輯思辯、人臣價值等，分別論述其影響。第八章「結論」總結全文，並期待教育推廣，發揚儒家學術思想，共創祥和社會。　　Chun Chiu (The Annals of Spring and Autumn) was compiled by Confucius according to the history of the State of Lu; it was the first annals in the history of China. Zuo Zhuan was a commentary on Chun Chiu by Zuo Chiu-ming whereas Tung-Lai Po-Yi was written by Lu Tzu-chien to help scholars prepare for the civil service examinations of ancient China. Fairly comprehensive in content, the book treats of the cultivation of the mind, the characteristics of rational study, how to behave and answer questions, political conducts, military tactics and strategy, and so on. Moreover, it might sometimes sound plain and tasteless in content but profound in significance and reasoning; it might sometimes try entertaining by surprise, thereby it actually intends to look backward, making you feel as if intoxicated; sometimes its inner depth of reasoning might be in agreement with the reader, who would echo or respond by pounding the table to show his or her admiration. Indeed, to extract its real taste, it behooves the reader to peruse the book closely; a long time later when you re-read the book, you would wonder at the profundity and extensiveness of Lu's rational learning. The more you dwell on it, the more you would feel how infinitesimal and ignorant you are, just like a grain in a boundless sea.　　Historically speaking, the Sung Dynasty was relatively weak, with a strong Liao State in the north and West Hsia State in the west. Hence, the Sung State has to resort to Liao State and West Hsia State for mutual help financially. When Northern Sung was first established, it did not stand on firm ground; every time it engaged itself in Northward Expedition, it all ended up with defeat. As the State was at wit's end in its confrontation with its stronger neighboring states, part of its intellectuals began to think about the ways of strengthening the State. The state power remained weak because its military force was weak. Why was the military force weak then? The reason consisted in its lack of vitality in politics. Why was its politics lacking in vitality? The reason lay in its woefully inadequate pool of talents. Why was its pool of talents woefully inadequate then? The reason was that the educational system and the society were not in good condition. Why were the education and the society not in good condition? This could be attributed to the unhealthy condition of learning. In the wake of sustained and repeated reflections and debate, the Sung intellectuals came up with a conclusion. For a state to be strong, it was imperative that the state revive and promote its system of learning. As Dr. Sun Yat-Sen pointed out, “What is called ‘a country' is nothing but the accumulation of human beings; what is called ‘a human being' is nothing but the apparatus of the heart. The psychological phenomena of a host of people constitute the affairs of a state; therefore, the prosperity or corruption of a country's politics depends upon the elation or deterioration of the human heart.” If everyone would turn out to be a talent in every walk of life and in service of the country, it goes without saying that the country would be strong.　　With this conclusion in mind, the Sung intellectuals began to search for good models for emulation. However, in the neighboring areas they could not find any highly-developed excellent cultural heritage for emulation. Take for examples, Japan's Movement to Emulate Tang Dynasty and the modern Meiji Restoration. Therefore, they could only resort to the Chinese historical tradition. During the close of Tang Dynasty and the Later Five Dynasties, nothing affected people's life more than Buddhism; however, the basic tenet of Buddhism was to leave the mundane world and to seek the future space in the future world. As Buddhism offered no solutions for the mortal life in this world, it was logically out of the question to deduce a set of philosophy for this world from a religion that makes a point of leaving the mundane world. During the Epoch of Spring and Autumn and the Warring States when scholarship was in bloom, a hundred schools of thought competed for attention. Among the so-called “ten schools and nine branches,” the horizontal and vertical school of thought, the nominalist school of thought, the militarist school of thought, and the agriculturist school of thought all focus on technology and have nothing to do with politics; the School of Ying-yang and the Mohist School of Thought declined in the Epoch of the Warring States and later became irrevocably lost; though it was in fashion during the Period of Chin, the Legalist School of Thought later got into trouble by its own schemes, with virtually no subsequent advocates; Taoist School of thought helped the populace recuperate during the enlightened reign of Emperors Wen and Jin of the Han Dynasty, the pure theoretical talks advocated by the Seven Wise Men of the Bamboo Grove throughout the Dynasty of Wei and Jin, of the North and South had led to the invasion of China by the five nomadic tribes from the north. Hence Taoism was not a means to strengthen a country; as the School of Minor-talks were nothing but groundless tales, and did not have a systematic theory, it received but little recognition, no to speak of serving as a means to strengthen a country; what marked the Syncretist School of Thought was its adoption of the theories of various schools of thought by keeping the good and getting rid of the bad, but it did not differ much in essence from the rest. Only the Confucianist School of Thought had long been advocated by the government since Emperor Wu of Han Dynasty honored Confucianism specifically. Accordingly, the Sung intellectuals could only re-explore and re-interpret the classical doctrines of Confucianism, thereby affecting the basis of the rational school of thought in the Sung Dynasty. Consequently, I would like to argue that the rational school of thought originated from Confucianism.
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