頁籤選單縮合
| 題 名 | 茶丁山若鏞經學思想之特性=A Study of Kyeong-hahk Thought of Jeong-Dasan |
|---|---|
| 作 者 | 南明鎮; | 書刊名 | 鵝湖學誌 |
| 卷 期 | 36 民95.06 |
| 頁 次 | 頁1-33 |
| 專 輯 | 韓國儒學 |
| 分類號 | 132.58 |
| 關鍵詞 | 韓國儒學; 丁茶山; 實學; Korean Confucian; Jeong-Dasan; Sil-hahk; |
| 語 文 | 中文(Chinese) |
| 中文摘要 | 丁茶山（1762-1836/名若鏞）是朝鮮朝後期儒學者，其學乃孔孟聖學之流裔，可謂朝鮮後期新學風之實學大成者。茶山思想之特性是實學的學問態度，朝鮮朝後期被外侵戰禍兩次，民生陷入塗炭，其時知識人認為以空理之學不能救濟民生，於此始勃興新學風，這個學風後世學者稱之為實學，則實學本是以經世濟民為目標之學，故其學問基礎在於超脫空理化之其時理學，而恢復先秦根本儒學精神。時至今日，依以往之成果言之，則實學也者，是朝鮮後期（17-9世紀）非參政學派，因直視當時社會之疲弊，而反空理重實際，以經世理念為主倡之實踐儒學。實學集成者茶山之學，則朝鮮後期實學派之中樞，而其學問之根幹，亦在於先秦經學。故本文論明其經學思想，則可期明顯其學問之特性。於此首先見茶山之生平，與當時學術社會之背景。其次察茶山著作概要，與經學基礎。然後略述其經學內容之梗概及特徵。然而及今關於茶山經學之研究者亦不少，但此文則參見其既往學人之論述，而省察本人二十年前學位論文「清初學術與韓儒丁茶山實學思想之研究」，及補完至今成見之新義，以此文草之。 以本文考察茶山之經學思想，先略見生平與學統淵源，以此以經學之重要主題為主而察之，較之深察其經學內容，可得其特性。一言以蔽之，即茶山經學之特性，其是經世學之基盤而根幹，所以茶山為學情神，在於謀求與民同歸於堯‧舜‧周公‧孔孟之理想社會。是故解經必基於先秦儒家之實有生動實行情神，以發現其新學說。若細分其經學特性，以下可提示數點。 (1) 茶山其解經根據之天觀，是為人生之初所賦給命之上帝天，他又一面取自然法則的易理天觀。一是為性論之根據，一是為反駁理氣論之根據。 (2) 其上帝天賦給於人之命，就是天之所稟賦之天性即嗜好性而已。即性者是行善可能之傾向性即嗜好善之性也。性乃兩分，有形軀之嗜，有靈知之嗜。 (3) 人生初所賦之命則性，是嗜好性者，而未尚始自運用之前先驗性者。繼其而擇善之權在於人者心也。心是所以運用者也，即心是性之運用者也。而心有可以善惡選擇之自主能力，則天所與之自主權。 (4) 心為從大體之道心和從小體之人心。人以自主能力可從大體之道心。實人心與道心「內在自訟」，然而心常必自覺天之「日監在玆」，以自主之能力可決斷道德之實踐。 (5) 茶山特別對於大學之「格物」、「致知」條，不列於八條而為別屬「事」與「物」，以謂「格致六條」，此可謂茶山之「事有終始」「物有本末」概念新釋，以意心身家國天下為物之解，與以誠正修齊治平為事之解，而敷衍解知行先后本末論，此也。又修身為人皆之道德基準，此等亦解經最有合理處也。 (6) 茶山之知行關係論可說是「先知後行論」，雖然以其「知止即行」之言亦可推「知行兼合」之論而行道為重視者也。因為茶山之實踐即道德的行為也。人與人間關係為主，以解諸德目（仁、義、禮、知、孝、弟、慈等）。甚至於仁則人人關係，不是「愛（德）之理」之解決道德實踐問題，實可謂反理重實之解經者也。 (7) 茶山雖然嚴批性理學不能救濟當時困窮民生之限界，以及批判性理學．科舉學等五學理論，主唱實學，然而其學不可復歸於周公孔子之王道理想境界，但只溯及於先秦經學之門內，茶山所以急急於解經，以多作經書註釋，然而不及於先秦聖學之根本核心命題，即「天之曆數在爾躬，允執厥中」之曆數原理實乃天命之性（時間意識＝道德意識＋歷史意識之源）。而且末期實學之風未成，并時西學開始吹作亂。於此可言實學提起了學問動機與其目標是先秦聖學，然而未完發現孔子聖學之本領，此可謂茶山實學之限界。 要言之，茶山經學之天命‧天理‧心性‧理氣‧知行等之論，不外乎實心事人事天之道而已。茶山認為不必再深究各人不同之理氣概念，茶山以為經學根植於孔孟之天命思想，以至強力主張道德實踐論。結果茶山經世學根於道德實行，以期具現經世安百姓之王道為目標。而其為實現經世，以俟後世君子，茶山以「俟庵」為自號，亦此故也。因為在茶山學裏經世學根於經學，亦其對於經世學側面，於此略而不論。最後此文章，但考察茶山經學之內容與其特性為主寫之，然而不少未洽，以期後機補論，又繼續欲究明茶山所未及之先秦聖學本領。 |
| 英文摘要 | Dasan is a great scholar and philosopher in the late period of Choson Dynasty (朝鮮王朝). Two invasions from foreign countries ended up with the impoverishment and incapacity of the country, which made the Choson citizens judge that Sungri-hahk (性理學), or Neo-confucianism could not relieve them from poverty nor could realize the public welfare. This drift of opinion produced Sil-hahk (實學), or Realism, which was compiled by Dasan. The current academic features of Sil-hahk were the same in goal as Kyongseh Ahnmin (經世安民), but different in its methodology. Thus it could reasonably be confined to Kyongseh Sil-hahk (經世實學). In addition, there prevailed a school of thought, asserting that the study should start from radical criticism and reflection on Sungri-hahk, and turn towards pre-Chin Kyongseh-hahk (先秦經世學) which taught about practice in life. Dasan first tried to show his idea through political approaches to realize the concept, but his idea was dampened by the governmental oppression scandal during the introduction of foreign religion, but he saw prevalence in his philosophy during his stay at home for 18 years. For this reason, Dasan devoted his whole life to illumination of pre-Chin Kyongseh-hahk, leaving lots of works. However, his interpretation of Kyongjeon (經典), or the old Confucian scriptures in ground of Sil-hahk proposed new theories. The summaries are as follows: First, Dasan understood Cheon (天), the base of his interpretation on the Confucian scriptures, as God, existing inside of a man from the time he is born. On the other hand, he took Cheon as the natural basic principle in universal changes, and applied it to the logical basis in order to retort against Ri-Gi (理氣) Theory. Second, Dasan insisted that Myeong (=命, vitality) which a man was endowed with from God was the innate original nature, and it is nothing but preference (性嗜好, likes and dislikes). That is, human nature is good- directional, which means that it is fond of good, and is able to practice good; it has both physical preference (bodily virtue, 形軀的嗜好性) and mental preference (spiritual virtue, 靈知的嗜好性) inside as the same time. Third, according to Dasan, human inborn preference, called Myeong (vitality), is a priori Seong (本性) before not being used or activated by itself. Even though a man succeeded to a priori nature, once he is born, he is granted with the right of choice in mind (heart), and becomes a host in life. This is the existential human mind, the host who employs Seong, and the operator. The capability through which the mind can independently choose good and evil supported by the subjective ability of choice is called ‘autonomy (sovereign rights)’ endowed from Cheon (heaven). Fourth, Dasan explained that the mind is sometimes likely to follow ‘big body (大體, conscience)’ or sometimes follow ‘small body (小體, desire)’. The former is called Doshim (道心), the latter is called Inshim(人心). In fact, according to Dasan, Doshim and Inshim look as if ‘their inner state hesitates to make daily decisions, causes complications, and accuses each other inside.’ But ‘God always exists inside the human mind, and keeps an eye on conscience’ to urge a man to make an independent decision on a moral practice. Fifth, Dasan did not itemize ‘Kyokmul (格物)’ and ‘Chichi (致知)’ into two of eight items in the Great Learning (大學八條目), but instead he classified two of them into Sah (事) and Mul (物), and named them Kyokchi Youkjo (格致六條, Kyokchi and six items). It is outstanding that Dasan demonstrated his thought in the center of the time passage with a unique angle of Sahmul (事物, events and matters), first by ‘the principle of the end and beginning (終始原理)’, which means ‘The end in everything is the beginning’; second by ‘the principle of the cause and effect, which means’ all things existing in space have the cause and effect. From this, Eui (意, Consciousness), Shim (心, mind or heart), Shin (身, body), Gah (家, household), Gook (國, nation), Cheonha (天下, world) can be divided into six matters, or objective items (六物); Seong (誠, devoting), Jeong (正, justifying), Soo (修, training), Jeh (齊, governing), Chi (治, ruling), Pyeong (平, administrating) can be divided into six events (六事) which should be employed by the subjective mind. This methodology was deduced from the logic of knowledge-conduct, beginning-end, and cause-effect. In addition, Dasan showed his original interpretation of the Confucian scriptures by emphasizing that Sooshin (修身, self-training) is a universal principle which is common in public, and it should be regarded as the same fundamental canon. Sixth, Dasan's theoretical relation between knowledge and practice can be called as ‘the theory of Knowledge First, Conduct Second’, but he insisted ‘Unity of Knowledge and Conduct theory’, adding that the end of knowing is action, which means that knowledge and action should be combined, resulting in union. From the reason above, his theory can be found to include the trend of Shil-hahk (realism) which valued moral practice above knowing because he saw practice as the moral conduct. Thus, he understood all of moral principals [Ihn (仁, charity), Eui (義, righteousness), Ye (禮, courtesy), Ji (智, wisdom), Hyo (孝, piety), Jeh (悌, brotherhood), Jah (慈, affection), etc] as dyadic relationship between men. Furthermore, he persisted that ‘Ihn of Confucius (孔子的仁, charity)’ is a practical proposition between men, ‘not a reason of charity’.(不是愛之理) For this reason, he is considered as a realist who valued practice above principle. Last, Dasan judged that Sungri-hahk could not relieve people from impoverishment, and severely criticized Sungri-hahk and the classical examination system in his ‘the Five Teaching Theory’; instead, he strongly advocate Shil-hahk to realize the society which Joo-gong (周公) and Confucius (孔子) took as an ideal model, and devoted his whole life to the new interpretation of the Confucian scriptures, leaving a lot of works. However, the fundamental proposition of pre-Chin Seong-hahk (先秦聖學) is not in the scholiastic interpretation of moral concepts, but in the right enlightenment of ‘the core point of Cheonmyeong (天命) thought’, as mentioned in the passage: “ ‘Be sure to catch the core reason of heaven because it is in your body[Consciousness of Time (時間意識) 〈＝consciousness of morality (道德意識)＋consciousness of history (歷史意識)〉]. (＝天之曆數在爾躬, 允執厥中)’ But, it is his limitation that he did not show the core reason, which is also the limitation of post-Han Confucianism (漢儒以來).” In summary, Dasan's Shil-hahk might be highly estimated in a sense that he introduced a new academic feature which is different from old Confucian trends, and left lots of works. On the contrary, the scholiastic interpretation of the old scriptures, which is regarded as the limitation of post-Chin Hahn Confucianism as well as Dasan's limitation, will not be able to give a solution to the core subject argument in the original Confucianism and the new age. To overcome this obstacle, it is suggested that we catch the fundamental subject of pre-Chin Confucianism (先秦儒學, Original Confucian -ism), interpret it in the original order, and enlighten the ideal Confucianism so that we might able to help the upcoming generation. This is the writer's the research topic as well as the direction of the current academic approach. |
本系統中英文摘要資訊取自各篇刊載內容。