明儒對朱熹禮學文本的繼承與轉化

Abstract

本論文關注明儒對朱熹《小學》、《家禮》、《儀禮經傳通解》的註解與改編文本，嘗試從這三種「系列文本」汲取若干共通的現象，解釋背後的成因，並勾勒其中的禮學史、學術史脈絡，冀能補苴現有的明代禮學史論述，並使之與其他領域的學術史對話。全文除了第一章緒論與第七章結論外，分為五章。第二章首先略述朱熹撰作這三本禮書的學思歷程，並進一步突出其若干編纂特色，以確立下文明儒註解和改編的比較基準點。第三、四、五章為本文核心，分述明儒《小學》、《家禮》、通禮書這三種禮學系列文本。第六章綜理前三章所得，試圖與既有的思想史、社會史、制度史、出版史研究成果對話。 明儒《小學》文本既是蒙學教材，亦是修身、考校、勸善之書，甚至有準經典的地位。不過，隨著明代社學及童蒙教育的推廣，此類文本用作蒙學教材的主調定位趨顯，明中期後更明顯褪去宋元以來鑽仰深研的問學色彩，而出現制舉用書的體裁。明人對朱熹《小學》的批評亦不少，包括選文艱澀、摻雜大人之事、古禮不諧今俗、選例不當、天命非所以教小兒，這些都成為改編的一部分動力。明儒為此重新改編《小學》，呈現兩種取向：其一是根據〈大學章句序〉，以實際的灑掃、應對、進退等事項為綱目，復著重六藝「禮樂射御書數」之踐習；其二是挪用《論語》「入孝出弟」章為綱領。要之，兩種方向都拋棄了朱熹原有之立教、明倫、敬身的三綱領結構。 明儒《家禮》改編文本，前人大抵提揭出實踐簡化、改從時制今俗的趨向。本文承認其既有成果的同時，另外提出《儀禮》學、《家禮》系統禮圖、曲禮與鄉儀的添附三條禮學脈絡，以拓展此類文本的禮學史內涵。明代諸多的《家禮》文本，其實潛伏著明儒對《儀禮》的閱讀理解，《儀禮》是他們纂定儀注的重要參考，且下接清代《儀禮》學之復興。再者，其禮圖數量繁多，傳達的訊息和參考的受眾都與傳統三《禮》系統的禮圖有別，禮學研究應當細察兩造的差異。其三，明代思想家重視個人修身實踐的趨向，以及鄉約自治的蓬勃發展，都使四禮文本不斷增益內容，成為清代「六禮」文本出現的契機。 學界對後世繼承《儀禮經傳通解》的文本，只留意到元、清兩代，而獨忽明儒。本文指出明儒繼承《通解》的通禮書體裁，著作數量並不亞於其他朝代，且時有更大膽的想法。明代的通禮書分類，大多數都繼承了朱熹的「曲禮」新說，取代《禮記》而成為「新三禮」之一，蓋因「曲禮」的日常性與可行性，遠較行之有時、用之有數的「經禮」要高，且符契當時欲以對治空談良知的流弊。然而，明儒通禮書卻也因為著力點不同，漸失了朱熹《通解》原有的「聖朝制作之助」之理想。 本文對明儒《小學》、《家禮》、通禮書系列文本的觀察所得，既有得與其他領域的成說相輔相成者，亦有得以反思詰問之處。就明代的思想史而言，程朱學與陽明學對於禮教推行的想法，並沒有出現如同心性論和工夫論上的鴻溝，兩造都尊崇朱熹確立的禮學文本典範，唯於《小學》改編的態度方面，陽明後學吸納「赤子之心」的論述，是程朱學者未有的。就明代的社會制度史而言，明太祖廣開社學，確立鄉飲酒、學宮習射等制度，以及明中葉逐漸蓬勃的鄉約組織，甚至是正統年間督學官的設置，都對禮學文本的推展有顯著影響。就明末清初的學術轉型論述而言，清儒的「朱子晚年定論」並不諦確，而明末禮教主義的興起，以及清初禮治社會願景的展現，其實都可以上溯到明代中葉。明清儒者對禮學的態度誠有異趨，然而並非輕蔑與重視的截然區別。

This dissertation focuses on Ming Confucian annotations and adaptations of Zhu Xi's "Xiao Xue"(小學), "Family Rituals"(家禮), and "Yili Jing Chuan Tong Jie"(儀禮經傳通解), trying to draw some common phenomena from these three "series texts"(系列文本), explain the reasons behind them, and outline them The context of the history of ritual studies and academic history, hoping to complement the existing discussion of the history of ritual studies in the Ming Dynasty, and make it dialogue with academic history in other fields. The full text is divided into five chapters except the introduction of the first chapter and the conclusion of the seventh chapter. The second chapter first outlines Zhu Xi’s intellectual thinking process of compiling these three books of rites, and further highlights some of its compilation features, which will serve as a comparison benchmark for the discussion of Ming Confucian annotations and adaptations. The third, fourth, and fifth chapters are the core of this article, and they are divided into three series of ritual texts: "Xiao Xue", "Family Rituals" and comprehensive ritual books(通禮書). The sixth chapter summarizes the results obtained in the first three chapters, trying to have a dialogue with the existing research results of intellectual history, social history, institutional history, and publishing history. The text of Ming Confucian "Xiao Xue" is not only a textbook for elementary school, but also a book for self-cultivation, school examination, and exhortation to goodness, and even has the status of quasi-classic. However, with the popularization of sociology and early childhood education in the Ming Dynasty, this kind of text became more and more prominent as the main theme of elementary school textbooks. After the mid-Ming Dynasty, the elements of admiration and sanctification since the Song and Yuan Dynasties were significantly reduced, and a version for examination books appeared. Ming people also criticized Zhu Xi's " Xiao Xue " a lot, including difficult text selection, adulterated matters, ancient etiquette incompatible with modern customs, inappropriate selection of examples, and destiny not to teach children, all of which became part of the motivation for the adaptation. For this reason, Ming Confucianists re-edited " Xiao Xue ", presenting two orientations: one is based on the preface " Great Learning ", with the actual sweeping, coping, advance and retreat, etc. Practice; the second is to use the "Analects of Confucius" chapter "Entering filial piety and leaving younger brothers" as the program. In short, both directions have abandoned Zhu Xi's original three-programme structure of establishing education, clarifying ethics, and respecting the body. In the adaptation of Ming Confucian "Family Rituals", the predecessors generally pointed out the trend of simplifying practice and changing from the current system to the current customs. While acknowledging its existing achievements, this paper also proposes three lines of etiquette studies in the study of "Yi Li"(儀禮), the system of ritual diagrams in "Family Rituals", and the addition of Qu Li(曲禮) and Xiangyi(鄉儀), in order to expand the connotation of the history of ritual studies in such texts. Many texts of "Family Rituals" in the Ming Dynasty actually concealed Ming Confucianism's reading and understanding of "Yili". Furthermore, there are a large number of ritual diagrams, and the information conveyed and the audiences referred to are different from those of the traditional "San Li"(三禮) system. The study of ritual studies should carefully examine the differences between the two. Third, the tendency of thinkers in the Ming Dynasty to attach importance to personal self-cultivation and the vigorous development of township self-government made the text of the Four Rites continue to increase in content, which became an opportunity for the emergence of the text of the "Six Rites" in the Qing Dynasty. The academic circle only pays attention to the Yuan and Qing dynasties, and only ignores Ming Confucianism in the texts inherited by later generations of "Yi Li Jing Chuan Tong Jie". This article points out that Ming Confucianism inherited the style of comprehensive ritual books from "Tong Jie", and the number of works is no less than that of other dynasties, and sometimes has bolder ideas. Most of the classification of comprehensive ritual books in the Ming Dynasty inherited Zhu Xi's new theory of "Quli" and replaced "Book of Rites"(禮記) as one of the new "San Li". The "classic etiquette" that is practiced and used innumerably is high, and it was intended to counteract the abuse of empty talk about conscience at the time. However, due to the different focus, the Confucianism in the Ming Dynasty gradually lost the original ideal of "helping the court formulate etiquette" in Zhu Xi's "Tongjie". This article’s observations on Ming Confucianism’s “Xiao Xue”, “Family Rituals”, and comprehensive ritual books series of texts not only complement each other with theories in other fields, but also allow for reflection and questioning. As far as the intellectual history of the Ming Dynasty is concerned, Cheng Zhuxue(程朱學) and Yangmingxue(陽明學)’s ideas on the promotion of ritual education did not appear to be the same as the gap between the theory of concentricity and the theory of gongfu. In terms of attitude, Yangming's later scholars absorbed the discussion of " Heart of a child ", which Cheng and Zhu scholars did not have. As far as the history of the social system of the Ming Dynasty is concerned, Ming Taizu widely opened social studies, established the system of drinking in the village, learning archery in the palace, etc., and the gradually flourishing village pact organization in the middle of the Ming Dynasty, and even the establishment of school inspectors during the Zhengtong period all had a great influence on the study of rituals. The progression of the text has a noticeable effect. As far as the discussion of academic transformation in the late Ming and early Qing is concerned, Qing Confucianism's "Zhu Xi's final conclusions in his later years" are not accurate, and the rise of Confucianism in the late Ming and the manifestation of the vision of a society ruled by ritual in the late Ming can actually be traced back to the middle of the Ming Dynasty. The attitudes of Confucians in the Ming and Qing dynasties towards the study of rites were quite different, but it was not a clear distinction between contempt and emphasis.