明末清初儒教之天人觀與治理思想

Abstract

本文主張明清之際存在一種或可被稱為「儒教本天」的思維方式，試圖在既有關於明清之際思想轉型的討論外，以「天人關係」為視角來處理「天」與「經世」二者的聯繫。目前已有學者注意到，明清之際存在有「儒學宗教化」的現象，雖然此一現象未必能夠作為描述明清之際思想轉變的主要軸線，但本文在既有研究基礎上，試圖以「儒教本天」為視野，將「儒學宗教化」納入其中，指出此一意義上之「天人關係」能夠提供我們在理解「經世」思想時另一個可能的途徑。本文以明清之際四位思想家的文本為分析對象，分別是明末思想家安世鳳（1583進士）之《尊孔錄》、王啟元（約1559-?）之《清署經談》，與清初思想家許三禮（1625-1691）之《天中許子政學合一集》與楊屾（1699-1794）之《知本提綱》等四個文本，這四位思想家彼此間雖無學派、師承關係，但在以「天」為本、由「天人關係」之視角展開對治理問題的思考，共同地呈現相似的途徑。在本文中，筆者將指出以「事天」作為「人」之職分的思考方式，是他們在構築治理思想時重要的知識基礎。本文試圖以「儒教本天」的途徑深化「儒學宗教化」研究的洞見，我們可以看到，在明清之際思想轉變的過程中，「宗教」與「經世」二者不僅有著重要的聯繫，而這樣的聯繫亦反映他們在如何構築治理秩序之關懷上的努力。

This thesis aims to elaborate on a way to think about “Confucianism on the basis of Heaven(天),” focuses on “Heaven-Man Relationship” and “Connection between Heaven(天) and Statecraft,” and especially offers a different vision that is different from major scholars’ view of Enlightenment to understand Ming-Qing transition. I argue that “Heaven-Man Relationship” should be emphasized since it will deepen our understanding about statecraft, that is to say the fulfillment of a Man’s calling ordained from Heaven(天命) is based on the intellectual foundation of governance. In order to elaborate on these points mentioned above, An Shi-fèng’s Notes on Rein-terpreting Confucius Thoughts(尊孔錄), Wang Chi-yuan’s Commentary of Confucian Classics(清署經談), Xu San-li’s Collection about Governance and Knowledge(天中許子政學合一集), and Yang Shen’s Outlines of the Origin(知本提綱) will be ana-lyzed to show a way to think about “Confucianism on the basis of Heaven(天).” Alt-hough four thinkers did not have teacher-student relationship or belong to each oth-er’s school, we can still see they have a similar way to think about “Confucianism on the basis of Heaven(天)” from their literary works.