查詢結果分析
來源資料
頁籤選單縮合
題 名 | 明末文化烈士李卓吾的生死觀=Li Zhuo-Wu the Late Ming Culture Martyr and His View on Life and Death |
---|---|
作 者 | 洪銘水; | 書刊名 | 東海學報 |
卷 期 | 39:1(文學院) 民87.07 |
頁 次 | 頁43-62 |
分類號 | 782.86 |
關鍵詞 | 李卓吾; 李贄; 冤獄; 生死觀; Li Zhuo-wu; Li chih; View on life & death; |
語 文 | 中文(Chinese) |
中文摘要 | 明代嘉靖萬曆年間,時當十六世紀, 中國在思想、文學、與藝術上都起了值得注 意的變化。在思想上,首先出現了王陽明( 1472 ∼ 1526 )知行合一的學說,影響最大。 接著是他的嫡傳弟子泰州學派之崛起。其中,表現突出的是帶有濃厚庶民性格的幾位特立獨 行的人物, 如王艮( 1483 ∼ 1541 )、羅汝芳( 1515 ∼ 1588 )、 何心隱( 1517 ∼ 1579 )、以及李卓吾(原名李贄,1527 ∼ 1602 )。而尤其李卓吾更是有明一代最獨特最 富戲劇性的思想家。他生長的故鄉福建泉州是馬可波羅筆下東方的大港口,是東西貿易的交 流點。恰好,李卓吾的祖先就有回教的背景與海外經商波斯的經驗。然而,他的教育是傳統 儒家的;他以「真儒」自命,痛恨鄉愿與假道學。 1581 年,他五十五歲就辭去雲南姚安知 府的職位,然而,他並不從此告老歸鄉做起鄉紳,反而到湖北黃安依學問上的知己好友耿定 理。 可惜三年後定理就去世。卓吾與定理之兄(定向)思想不和而離開黃安。1588 年,他 把家眷送回泉州,自己遷到麻城龍湖落髮為僧。此時,他已完成《藏書》、《焚書》、《說 書》三大巨著。對於《焚書》命名的用意,他特別說明:「大扺多因緣語、忿激語,不比尋 常套語,恐覽者或生怪憾,故名曰《焚書》,言當焚而棄之也。」 1592 年,移居芝佛院; 此時,他因言論與當道相左,被視為「異端」;地方官謂其左道惑眾,欲加驅逐。 1596 年 春,卓吾遂北上山東濟寧,寓於友人劉東星官邸;夏赴山西大同依梅國楨;秋轉山西沁水劉 東星故里。這一年他以七十古稀之年寫下了類似遺囑的「豫約」囑咐僧徒早晚功課、禮儀, 其中感慨平生,自比陶潛「受不得世間管束」,並對自己「流寓」的生涯多所陳述。其後轉 徙南北,得識義大利傳教士利瑪竇於南京,1600 年, 再回麻城時發現所居被毀,遂又北上 。 1602 年春,草立「遺言」於通州馬經綸家。不出兩月,當道以卓吾移居通州,鄰近帝京 ,恐其影響青年學生,就以離經叛道入其罪。卓吾遂在獄中割喉自盡。他的死,曾引起當世 人極大的不平,利瑪竇亦有記載。卓吾在世的時候是一位敢於批判權威的「文化鬥士」;他 因思想而入獄,因此有人稱為「中國第一思想犯」。他畢生堅持對歷史文化思想的獨立批判 性以及對生死的嚴肅態度;他認為生非無故、死必有所為。他的自殺當然具有抗議的意味, 正如他的預言:「吾將死於不知己者以洩怒」,從文化深層的意義看,以「文化烈士」稱之 更為合適。 李卓吾的思想極具現代性,因此在「五四」時期即被重新肯定。近六十年來,中、日、以及 歐美學者對他的研究,不下數百篇,對他的思想已經有廣泛與深入的研究,大陸在七○年代 曾經興起儒法鬥爭之辯,把認為有進步思想的歷史人物都歸之法家。因此,李卓吾也被歸入 法家之列。然而,卓吾就曾明言在姚安當縣令的時候「自律雖嚴,而律百姓甚寬」,則恐非 法家之徒。臺灣學界對李卓吾的研究甚晚,直到八○年代末才有林其賢做綜合整理與專題研 究,其中有專章用現代心理學與精神醫學來分析李氏的自殺。從「潛意識的壓力」、「自卑 的反動」、「被動攻擊」等現代心理學概念來解釋李氏的行為,可備一說。但對李卓吾這樣 特殊的思想家,一般心理學的分析似乎仍有未盡其底薀之處。我覺得從歷史文化的深層面著 眼才是了解一個具有歷史感的文化人的關鍵所在。本文將就李卓吾的文化背景、思想特性、 和歷史意識,來探討李氏的冤獄及其生死觀。希望能為明末這位特立獨行的思想家之死,提 供一個文化深層意識的詮釋,從而欣賞其獨特的人格與批判精神。 |
英文摘要 | In the sixteenth century, China has witnessed significant changes in philosophy, literature, and arts. Li zhuo-wu (original name Li Zhi, 1527-1602) was probably one of the most provocative thinkers and a prolific writer of his time. He was considered an iconoclast because of his critical views on his contemporary neo-Confucianists. He had a family background of Islamic faith; one of his clan members even married a Central Asian woman. Toward the end of his life, be instructed his disciples to bury him in Islamic way which he seemed to guard as a secret during his life time. Li was educated in traditional confucian classics and served in a number of minor positions in many regions before he retired at the age of fifty-five from his last post as the magistrate of yao-an, yun-nan. However, He did not return to his hometown Quan-zhou, Fujian, as one would expect, he went instead to Huang-an, Hubei, to live with his friend Keng Ding-li. Later he even sent his family home and shaved his head to become a monk. Nevertheless, he claimed himself to be a "true Confucian". His critical viewpoints on historical figures as well as his contemporaries eventually got him into troubles with local authorities. At the end he was arrested and charged for heresy; he committed suicide in prison at the age of seventy-six. The article is intended to focus on his view on life and death through his final "Testament" (Yu-yue) and his "Last Will" (Yi-yan). |
本系統中英文摘要資訊取自各篇刊載內容。