范阮攸《論語愚按》研究：以政治思想為中心

Abstract

本文以越南儒者范阮攸在《論語愚按》的政治思想為研究主題，嘗試對論語愚按》中的政治理念作出全面性的探討。范阮攸在閱讀《論語》的過程，不僅吸收儒家精神，同時也繼承孔子的政治思想理念，希望以「德化」寄予政治，以「仁政」、「德政」等系統化概念引導當時的為政者。側重由日常生活的學習來鞏固政治道德，並歸納人性與社會價值觀，透過向聖人實學，汲取聖人「一以貫之」的人生智慧、生活經驗及政治理念。范阮攸一方面從實際的體驗與內在化的形式來建立政治理想，再由內外共構與融合，賦予政治正面積極的意義。基本上，范阮攸的政治思想是德治的政治思想，這是先秦儒家尤其是孔子的代表性思想。然而，范阮攸在其政治思想上表現得相當保守，不添加過多的個人思想，完全保持學習的態度，效法孔子、聖賢的思想學說以追求自我反省。目的在於落實自我匡正，歸本於「仁」與「德」的德治思索，以道德修養、人格修養來完善內在修養， 從而達到內外融合的效果。范阮攸希望為政者透過向聖人學習而培養德行，透過「德」「禮」相配環節的轉化去完善個人的內在本質，將德性的涵養注入人的道德質性。於此道德的根本下，步入實際社會，實踐外在道德，最後落實於「修己以安人」，1 再轉移為「修己以安百姓」，2 依此脈絡建立理想的政治理念。而此脈絡也具體化地實踐傳統儒家思想一直以來稱之為所謂的「內聖外王」的政治模式，也就是「修身、齊家、治國、平天下」的思想意涵。

This article takes the Vietnamese Confucian Phạm Nguyễn Du's political thoughts in his Humble Comments on the Analects as the research theme, and attempts to have a comprehensive review on the political ideas in Humble Comments on the Analects. In the process of reading The Analects, Phạm not only took in the essence of Confucian studies, but inherited the political and ideological concepts of Confucius, hoping to bring ‘morality’ into politics and guide the politicians with systematic concepts such as ‘humanity’ and ‘virtue’ in governance. It focuses on consolidating political ethics through learning in everyday life, and getting to the bottom of human nature and social values. Through practical learning from sages (erudite literati/philosophers), it is possible to absorb their ‘one principle that runs through it all’ relevant life wisdom, life experience and political ideas. It is fair to say that Phạm establishes political ideals from both actual experience and internalized ideas, and then puts internal and external ideas together to give politics a positive meaning. Basically, his political thoughts are the ones that have everything to do with rule by virtue, which is the representative thought of pre-Qin Dynasty Confucianism, particularly Confucius’. Phạm, however, is quite conservative in his political thoughts and refrains from adding too many personal thoughts. What he did was learning and following the thoughts and doctrines of Confucius and other sages in pursuit of self-reflection. The purpose is self-rectification, to explore the thinking of rule by ‘humanity’ and ‘virtue’, and to facilitate self cultivation through moral and personality cultivation, so as to make someone complete from inside out and the other way around. Phạm Nguyễn Du hopes that politicians can cultivate virtue by learning from sages, improve their inner nature through embodying ‘virtue’ and ‘ritual’ appropriately, and eventually inject the core of virtue into the moral nature of oneself. With this moral foundation, one might enter the actual society, put external morality into practice, and then take it to “cultivating oneself to bring peace to others’, 1and to further “cultivating oneself to bring peace to the public”, thereby making the existence of ideal political concepts possible. It is this very context that also carries the political model of what traditional Confucianism has long called the so-called “the inner sage and the outer king”, which is the ideological connotation of “self-cultivation, family management, state governance, and bringing peace to all under heaven.”