《近思錄》與朱熹思想的發展

Abstract

由朱熹與呂祖謙合編的《近思錄》在成書千年來仍被世人所重視。在過去，《近思錄》都被視作入門書，作為理解道學的初步讀物。然而在《四書章句集注》成為道學最具權威的經典之前，《近思錄》在當年的作用可能不止於此。 此論文試著討論朱熹當年編《近思錄》時賦予其書什麼樣的角色，以及對此書對道學的影響。第一章首先說明《近思錄》的編輯過程，並藉由「入門」、「階梯」這些概念重新勾畫出《近思錄》作為教科書的功能。 《近思錄》編成以後，對於道學的影響可以分成《近思錄》內部編輯邏輯以及外部流傳效應兩部分來討論。第二章討論《近思錄》的編輯內在結構，朱熹以十四綱目作為選文的骨架，這十四個主題有次序指引後學一步步邁向聖人之道，《近思錄》可說是《大學》之外的另一套為學成聖的藍圖。而此書將周敦頤、程頤、程顥、張載四人語言合為一編，也讓後人產生此四人體系一致的印象，這都是《近思錄》編輯對道學所產生的影響。 第三章則是《近思錄》成書後對當時產生的外在影響。首先以朱熹對於《五經》的看法的變化為開端，說明在當時需要新的經典的必要性，這也是《近思錄》之所以會在當世流傳的背景。再來討論《近思錄》編纂的過程中，何以排除對朱熹易學貢獻甚大的邵雍。其書將周張二程並立，並將邵雍剔除，這影響了當時爭端甚多的道統，曾經與周張二程合稱的邵雍與司馬光最終被排除於道統之外，在當時多個版本的道統系譜中，有教科書功能的《近思錄》可能是後來周張二程道統系譜勝出的原因。

Reflections on Things at Hand (《近思錄》), the book compiled by Chu Hsi (朱熹) and Lu Tsu-Chien (呂祖謙) in Song Dynasty China, had been broadly read over a thousand years. It was used as a hornbook of Neo-Confucianism in the past. But before Four Books became the cores of Confucian canon, Reflections on Things at Hand was once the general introduction of Neo-Confucian thought. This thesis aims to elaborate the role that Chu Hsi intended for Reflections on Things at Hand and the influence it had on the Neo-Confucianism after it was compiled. The first chapter describes the process of compiling Reflections on Things at Hand, and reveals its function as the textbook for contemporary Neo-Confucian students by discussing Chu Hsi’s notion of “stage” (階梯). The second chapter focuses on the structure of Reflections on Things at Hand. The book was composed of 14 different subjects. Step by step, these subject would lead Neo-Confucian students to improve themselves so they would ultimately become saints. Therefore, it could be argued that Reflections on Things at Hand was another system of saint-education other than The Great Learning’s (《大學》) the Three Guidelines and the Eight Stages (三綱八目). Reflections on Things at Hand only compiled Chou Tun-I (周敦頤), Cheng I (程頤), Cheng Hao (程顥), Chang Tsai’s (張載) quotation. This was the very first time to position these four Confucian scholars in the same rank. The editorial choice created an impression of unification of philosophies among these four scholars for Neo-Confucian students Since Reflections on Things at Hand was wild read in the time of Song Dynasty, the book had affected many aspects in Neo-Confucianism. The third chapter started form Chu Hsi’s viewpoint towards Five Classics (《五經》), the conventional Confucian textbook. Because Chu found some qualities of thousand-year-old Five Classics which were still implacable Confucian canon, were not proper to novice Neo-Confucian students, he needed other books to be served as textbooks. It’s the context that inspired him to compiled Reflections on Things at Hand. The chapter then explores the reason why Shao Yung(邵雍), who contributed immensely to Chu Hsi’s study of Yijing (易經), was excluded from the compilation of Reflections on Things at Hand. The book had positioned Chou, Chang, and the Cheng brothers (周張二程) in the same rank, disregarding Shao Yung. This had greatly influenced the issue of the Succession to the Way (道統), and caused both Shao Yung and Ssu-Ma Kuang (司馬光), who were once ranked among the important Neo-Confucian scholars as Chou, Chang, and the Cheng brothers, to be eliminated entirely from the Succession to the Way. As Reflections on Things at Hand acquired the status of required reading of Neo-Confucian, such editorial decision may be the reason why Chou, Chang, the Cheng brothers’ genealogy of the Succession to the Way became dominant views in Neo-Confucian history.